Introduction to Radical Tradition

The essays have much to teach us about Nascimento’s views on the relationship between art and politics, the role of military service in shaping his activism, the significance of black politicians in the reconceptualization of Brazilian democracy, and the importance of preserving archives and expanding our understanding of the Black radical tradition.

The chronic undertheorization of Afro-Brazilian LGBTQ+ women’s voices, lives, and scholarship has omitted their saliency as sociopolitical and intellectual agents of change in the field of black politics and influential articulators of the black radical tradition in Brazil.

It argues that one of the clearest presentations of the problem was in Hegel, taken up by the radical tradition from Marx.

ABSTRACT Operating within the Black radical tradition, through this kitchen-table talk, we seek to edify and sustain abolitionist ontologies.

In this discussion, then, I will begin by briefly reflecting on means that the Black radical tradition has provided to interrogate and desediment settler colonialism, also considering potential methods for articulating this worldview alongside Indigenous studies analytics as well as other global traditions (my own work emphasizes East Asian diasporic thought).

” Her research focuses on Black women’s health, alternative approaches to health and wellness, public policy, political participation, social movements, and the Black radical tradition.

Sixties radical traditionalists like songwriters Malvina Reynolds (often neglected; ‘Little Boxes’, etc.

Referring back to these established narratives, Communist authors of the Popular Front period laid the foundations for the revival of an English radical tradition that proved formative for a generation of historians who saw themselves as custodians of the radical past.

The book articulates a leftist politics that attends to ethnic difference as an experience grounded in uneven political economy, thus paralleling arguments from the Black radical tradition.

Roland Barthes's photographic search for his mother in Camera Lucida and feminist thinking on motherwork and fabulation in the Black radical tradition inform my reading of Akerman's cinematic techniques and narratives wherein new practices of mothering, motherwork, and care might be experienced and imagined.

In the context of the radical tradition in social work and the impetus to blend theory with practice, I consider the use of narrative and anti-oppressive approaches to center social justice principles in individual dyadic work as well as in wider systems family and community work and policy advocacy.

the meaning of being black’ (p257) is voluminous and covers whatever waterfront you happen to be on of both the western philosophical and Black radical traditions.

To clarify the stakes of this moment, this paper connects the Marxist anti-security perspective and anti-racist critiques of surveillance and big data policing from within the Black radical tradition.

With Glissant, as well as contemporary theorists of the Black radical tradition, we get a better understanding of what a critical opacity might look like.

To make such an argument the author contemplates how mourning, and subsequent meditations on possibility, might have informed the activism of leaders in the Black radical tradition who urgently insisted that Black people’s human dignity be recognized and properly acknowledged.

Working with both theories of brownness that emerge from Latinx studies as well as scholarship of the black radical tradition, the author follows a sense of shared aesthetic gestures in Baez and Mutu’s work toward an indictment of pervasive Global North racial epistemologies.

Columbia University Press, New York, 2004) had in mind when he refers to ‘scholar-teachers’, carrying forward what he saw as a radical tradition of ‘critical humanism’, or the notion of ‘we scholars’ that Damrosch (We scholars: changing the culture of the university.

By approaching King’s work through the lens of value-form theory, and building explicitly on the emerging literature on racial capitalism and the Black radical tradition, the paper contributes to both the resurgence of interest in Marxist thought and the ongoing recovery of the radical and internationalist dimensions of King’s legacy.

It also means re-booting the radical tradition of adult education, and working together to develop new and better ways of organising, convening and building solidarities.

​Black Marxism: The making of the Black radical tradition​.

This article explores the struggle of The Center for Emerging Media, an independent community media organisation in Baltimore with roots in the radical traditions of the American left, and aspirations for leveraging new media technologies to empower a new generation of voices and stories, to find audiences at the margins of the US public radio industry in a neoliberal moment of danger.

This thesis is an intellectual history of the British left and explores the conscious appropriation of an English radical tradition during the formative years of the British labour movement.

To take this view of documentary work by Indigenous filmmakers living in geographic territories where mainstream documentary was most influenced by John Grierson’s interventions and legacy – Canada, New Zealand and Australia – recognises their presence in documentary’s radical tradition.

In what follows, I argue that Badiou’s thoughts on what he terms “uses of the word ‘Jew’”3 in general, as well as on the Shoah in particular, offers a series of continuities with what can be called the radical tradition of antisemitism—a tradition that reaches back at least as far as Bruno Bauer’s anti-emancipationist, and avant le lettre, antisemitic texts of the 1840s.

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.

The tools of the Black radical tradition, however, coupled with a reimagining of coalitional politics, carve out a radical Black Christian sensibility that is best equipped to speak to the devastations of military occupation and racist exclusion and forge life-giving relationships within the freedom struggles against them.

ABSTRACT This article revisits accounts of the black radical tradition as a critique and alternative to institutionalised modes of knowledge and learning, reprising Harney and Moten’s concept of the undercommons to think about the constraints of the university and the possibility for thinking differently together.

Such processes provide both theoretical knowledge and collegial support for practitioners to experiment with actions in line with the radical tradition, and thus develop a radical praxis to resist the worst elements of neoliberalism.

Il propose de s’appuyer sur la notion d’undercommons (« communs d’en bas » ou « sous-communs ») avancee par Stefano Harney & Fred Moten en 2013, qui s’inspire des formes de vie et de pensee collectives cultivees au sein de la black radical tradition nord-americaine, par celles et ceux qui sont issu.