Black Marxism: The Making of the Black Radical Tradition

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In this ambitious work, first published in 1983, Cedric Robinson demonstrates that efforts to understand black people 's history of resistance solely through the prism of Marxist theory are incomplete and inaccurate. Marxist analyses tend to presuppose European models of history and experience that downplay the significance of black people and black communities as agents of change and resistance. Black radicalism must be linked to the raditions of Africa and the unique experiences of blacks on western continents, Robinson argues, and any analyses of African American history need to cknowledge tha.

To illustrate his argument, Robinson traces the resurgenc of Marxist ideology in Europe, the resistance by blacks in historically oppressive environments, and he influence of both of these traditions on such important twentieth-century black radical thinkers as W. E. B. Du Bois, C. L. R. James, and Richard Wright.
Year of the Publication
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Number of Pages
480
Original Title of the Book
Black Marxism: The Making of the Black Radical Tradition
Publication Date
Published January 24th 2000 by University of North Carolina Press (first published January 24th 1983

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he division between the English& the Irish is a great xample of how working class consciousness did not& does not necessarily follow the strict form that it was assumed to follow using French Revolution as an example; there are ther factors that influence consciousness.He traces Marx& Engels ideas towards nationalism, as ell as their own,& shows how they& their followers over the years have been eluctant to embrace nationalist sentiments for fear they are often a tool of the state, neglecting how nationalist sentiments have& do inform liberation movements.

Divorced from knowledge of their previous historical contact, with the rise of Christianity as the guide& leader of Europeans& their culture they constructed their own image of themselves& the world which was constantly challenged by the reality of African civilizations, Muslim civilizations& Asian civilizations.

Muslim Civilizations were particularly important as with their rise& conquests, unlike their European counterparts would do later, they kept in tact the knowledge& histories of those they came in contact with or conquered.

It is through the us of the historical roots of European racism, it 's losing knowledge of previous historical contact, later re-introduction to Africans, the resurgenc of mercantile capitalism& it 's transformation into industrial capitalism& it 's need for " free "& cheap labor that lays the foundation for black radical traditions.

He ties them all together to emonstrate the historical conditions that inform our liberation movements& make them distinct from what Marxism typically assumes to be working-class movements that would spring forth because of capitalism due to its Eurocentric influences.

As Marxism tends to hold that historical conditions inform the movements, seeing as how the histories of labor for Europeans& Africans are similar but not to close to identical, the history given shows where missteps have occurred on assessing& recognizing how black liberation movements came to be& function.

Robinson makes it vident that African people have always defined themselves& their realities, something that most people miss.The tradition& beliefs of W.E.B. Du Bois& their evolution through his life are traced as well as early black nationalist movements& their interactions with Socialist& Communist elements are given attention.

good chunk of the focus is on the failure of their interactions or why some never came to be, mainly due to lack of nderstanding of the traditions& history that informed black radicals& how working class whites were averse to blacks in general& how they became pawns for northern industrialists for racism to keep them divided.

It has been so with any oppressed group as historically, with or without contact with Marxist thought, they ave most often been able to push Marxism further than most western European radicals as their existence& experience show a unique contradiction with the system that spares them most illusions of assimilation.

For Africans it has been that via slavery, colonialism& imperialism PLUS our struggles to keep our cultures in tact however we can& develop our own whereever we are displaced, all in defiance, that creates our black radical traditions. " One does not need education or encouragement to cherish a dream of freedom. " Best book I 've read in a while!

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On the contrary, the protagonist of capitalism can only be understood in the ocial and historical context of its appearance. " [ 25 ] And because this is true, the age-old conceptions of race, enemy and exploitable other simply translated itself into new terms as the world changed: " As an enduring principle of European social order, the effects of racialism were bound to appear in the social expression of every strata of every European society no matter the structures upon which they were formed.

As Robinson pointedly notes: Neither Marx nor Engels were unaware of the proletariat 's failure to become a universal class.76 Both studied the Irish Question closely, were active in the effor to resolve its destructive impact on the historical rocesses of English working-class formation, and commented on its import for future proletarian organization.

He acknowledges that ideologies have in fact " helped to abort those social and historical processes believed to be necessary and inevitable; have catalyzed rebellions and revolutions in often unlikely circumstances and among unlikely peoples; and have ssisted in extraordinary historical achievement where failure was " objectively " immanent. " [ 82 ] Only then do we return to race: In short, there were at least four distinct moments that ca be apprehended in European racialism; two whose origins are to be found within the dialectic of European development, and two that are not: 1.

Eve, it is a specifically African response to an oppression emergent from the immediate determinants of European development in the modern ra and framed by orders of human exploitation woven into the interstices of European social life from the inception of Western civilization: [ 97 ] Robinson finds how this was ignored in a deep historical look at previous contacts between Blacks and whites, the hift of Blacks being seen as Islamic militants and soldiers to slaves and a very different set of stereotypes.

He laims that such an absence shows that his was a revolutionary consciousness that proceeded from the whole historical experience of Black people and not simpl from the social formations of capitalist slavery or the relations of production of colonialism.

It becomes clear, then, that for the period between the mid-sixteenth and mid-nineteenth centuries, it ha an African tradition that grounded collective resistance by Blacks to slavery and colonial imperialism.He goes on to argue for a particularly African tradition of granting primacy to the moral, not the material.

Revolutionary consciousness had formed in the rocess of antiimperialist and nationalist struggles, and the eginnings of resistance had often been initiated by ideological constructions remote from the proletarian consciousness that was a presumption of Marx 's theory of revolution.

The idiom of revolutionary consciousness had been historical and cultural rather than " mirror of production. " The oppositions that had struck most deeply at capitalist domination and imperialism had been those formed outside the logic of bourgeois hegemony.

The section looks more at his critiques of Marxism, some interesting meditation on Black Jacobins and this interesting passage: " It implied ( and James did not see this) that bourgeois culture and thought and ideology were irrelevant to the evelopment of revolutionary consciousness among Black and other Third World peoples.

There 's this: For Wright, it was not necessar for Black liberation that his people come to terms with the discours of capitalist society.

The epistemological nature of historical materialism took bourgeois society on its own terms, thi is, presuming the primacy of economic forces and structures.56 As such, the historical development from feudalism of the bourgeoisie as a class served as a logical model for the emergence of the roletariat as a negation of capitalist society.

Especially as arly as 1937, he had starte to argue that it was possibl that Blacks transform the Marxist critique into an expression of their own emergence as a negation of Western capitalism.Brilliant stuff on ideology and violence, the significance of experience, but I ill let Robinson himself do the final summing up of the ontributions of each to a valid theory of liberation: DuBoisIt was, DuBois observed, from the periphery and not the center that the most sustained threat to the American capitalist system had materialized.

Just as important for him, ultimately, was the realization that the violence of the American " white " working classes and their general ideological immaturity had abnegated the extent to which the conditions of capitalist production and relations alone could be held responsible for the social development of the American proletariat.

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his is anothe excellent theoretical and historical story about slavery, violenc, Marxism, and an intellectual history of Dubois, Wright and other black radicals.

Dubois was a radical thinker.

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Thi rgument is that an autonomous, Black radical tradition exists outside of Western Marxism.

Tha book provide an important corrective to hegemonic Western historiography and white Marxism.

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his novel is worth reading if you le a black radical critique of Marxism, a wide-spanning history of rebellious movements in the African diaspora, and history of how three central black radical figures evolved out of orthodox Marxism to further the black radical tradition.

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