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This book offers a corrective to pathological and stereotypical representations of mixedness generally, and Black mixed-race men specifically. By introducing the concept of 'post-racial' resilience the book shows that Black mixed-race men are active and agentic as they resist the fragmentation and erasure of multiplicitous identities

Rinaldo Walcott's groundbreaking study of black culture in Canada, Black Like Who?, caused such an uproar upon its publication in 1997 that Insomniac Press has decided to publish a second revised edition of this perennial best-seller. With its incisive readings of hip-hop, film, literature, social unrest, sports, music and the electronic media, Walcott's book not only assesses the role of black Canadians in defining Canada, it also argues strenuously against any notion of an essentialist Canadian blackness. As erudite on the issue of American super-critic Henry Louis Gates' blindness to black

No geology is neutral. Tracing the color line of the Anthropocene, this book examines how the grammar of geology is foundational to establishing the extractive economies of subjective life and the earth under colonialism and slavery. The author initiates a transdisciplinary conversation between feminist black theory, geography, and the earth sciences, addressing the politics of the Anthropocene within the context of race, materiality, deep time, and the afterlives of geology

Intro -- Contents -- Notes on Contributors -- 1: Introduction -- Afrofuturism? -- What Are Critical Black Futures? -- Chapter Breakdown -- Bibliography -- 2: The Black Futures of W. E. B. Du Bois -- References -- 3: A Black Tetratic Future: Blackness and the Age of Hyper-Exponentiation (Hyper-4) -- Tetration? What Is That!? -- Tetration as an Era -- Tetratic Thinking/Thought -- Hyper-4 Technology -- Access in the Era of Tetration -- Out of Thin Air... -- Blackness and The Era of Tetration -- Black Religion as Tetratic Formation -- Seeds -- References -- 4: Towards an Afrofuturist Feminist Manifesto -- The Futurist Manifesto -- Mundane Futurism -- Burn This Manifesto -- Afrofuturist Feminism -- References -- 5: Writings on Dance: Artistic Reframing for Celestial Black Bodies -- Signification of Celestial Bodies -- Paradoxical Universe -- The Mechanization of Dance -- Moving from the Past -- Technologies, Rehearsal, and Training -- Seen and Unseen -- Devising and Choreography -- Celestial Bodies, Onstage, and Offstage -- Space Is the Place -- Dancing and Messaging -- References -- 6: A Disruptive Visual Respite: Stacey Robinson -- 7: Black Radical Nationalist Theory and Afrofuturism 2.0 -- The Revolutionary Logic of the Black Male -- References -- 8: Afrofuturism and Black Futurism: Some Ontological and Semantic Considerations -- Introduction -- Afrofuturism's Conceptual Structure: Formal Relations and Possible Meanings -- Toward Mutual Respect and Recognition: Aesthetic Potency and Political Efficacy of Afrofuturism and Black Futurism -- Blake, or The Huts of America -- The Black Panther -- Conclusion -- References -- 9: Super Fluid/Super Black: Translations and Teachings in Transembodied Metaphysics -- References -- 10: Race, Economics, and the Future of Blackness -- Introduction -- Political Economy, Black Theology, and Womanism.

Being-Black-in-the-World, one of N. Chabani Manganyi's first publications, was written in 1973 at a time of global socio-political change. The Black Consciousness movement had emerged in the mid-1960s and the African continent was throwing off its colonial yoke. In South Africa, renewed resistance to the brutality of apartheid rule would detonate in the Soweto uprising led by black school children three years later. Publication of Being-Black-in-the-World was delayed until the young Manganyi had left the country to study at Yale University. His publishers feared that the apartheid censorship board and security forces would prohibit him from leaving the country, and perhaps even incarcerate him, for being a 'radical revolutionary'. The book thus found a limited public circulation in South Africa and original copies were hard to come by. This new edition, in contrast to its previous suppression, is an invitation to the #FeesMustFall generation to engage freely with early decolonising thought by an eminent South African intellectual. An astute social and political observer, Manganyi has written widely on subjects relating to ethno-psychiatry, autobiography, black artists and race. In 2018 Manganyi's memoir, Apartheid and the Making of a Black Psychologist was awarded the prestigious ASSAf (The Academy of Science of South Africa) Humanities Book Award. Each of these short essays can be read as self-contained reflections on what it meant to be black during the apartheid years. Manganyi is a master of understatement, and yet this does not stop him from making incisive political criticisms of black subjugation under apartheid. While the essays are clearly situated in the material and social conditions of that time, they also have a timelessness that speaks to our contemporary concerns regarding black subjectivity, affectivity and corporeality, the persistence of a racial (and racist) order and the need for a renewed decolonising project. The essays will reward close study for anyone trying to make sense of black subjectivity and the persistence of white insensitivity to black suffering. Ahead of their time, the ideas in this book are an exemplary demonstration of what a thoroughgoing and rigorous decolonising critique should entail. The re-publication of this classic text is enriched by the inclusion of a foreword and annotation by respected scholars Garth Stevens and Grahame Hayes respectively, and an afterword by public intellectual Njabulo S. Ndebele

This book explores the relations among blackness, antiblackness, and Black people within the critical discourse of the blackness of black. In addition to Saidiya Hartman's axial concept of the "afterlife of slavery," the book explores Frank Wilderson's "Afropessimism," Fred Moten's "generative blackness," and Calvin Warren's "black nihilism.".

W. E. B. Du Bois was a public intellectual, sociologist, and activist on behalf of the African American community. He profoundly shaped black political culture in the United States through his founding role in the NAACP, as well as internationally through the Pan-African movement. Du Bois's sociological and historical research on African-American communities and culture broke ground in many areas, including the history of the post-Civil War Reconstruction period. Du Bois was also a prolific author of novels, autobiographical accounts, innumerable editorials and journalistic pieces, and several

In this article, I explore the forms of knowledge available among contemporary African intellectuals to identify their possible outcomes. I examine Chinweizu's concerted effort in Ubuntology: Groundwork for the Intellectual Autonomy of the Black Race (2004). Through a critical review of this monograph, I suggest other ways to address the challenge of knowledge creation and consumption in Africa. I examine the work through the notion of epistemicide. First, I discuss epistemicide – a major claim that the knowledge design in Africa presently is against the intellectual well-being of the African people. I provide justifications of the claim to epistemicide. Thereafter, I provide a critical intervention to the challenge of epistemicide Chinweizu discussed in Ubuntology: Groundwork for the Intellectual Autonomy of the Black Race (2004). Subsequently, I argue for the need to go beyond epistemicide, and to pursue a system of knowledge creation (or knowledge acquisition, or knowledge application) that will liberate Africa.