Cedric Robinson

Оглавление

Joshua Myers. Cedric Robinson

CONTENTS

Guide

List of Illustrations

Pages

Black Lives series

Cedric Robinson. The Time of the Black Radical Tradition

Acknowledgments

Introduction: Cedric’s Time

Notes

1 All Around Him

I can die, but I won’t work

Responsibilities of a community

Notes

2 The Town and Gown

It is something to be Black

He said such wise things

You both make a truth

Black dignity could be achieved

A tremendous effect to be in Africa

When you introduced me to the Crawfords

Notes

3 Authority and Order

I can fight with my own tools

Elizabeth

He made the correct choice

Realizing ourselves

Notes

4 Beyond Racial Capitalism

We must in fact be different

He never had to be

We are strangers

None was immune

Notes

5 The Making of the Black Radical Tradition

Mosquitoes

Unhappy legacies

We will be Black

Truer genius

Choose wisely

Notes

6 Culture and War

They knew that he was authentic

Info-tech wars

Toward fascism?

A vision of the future

The closed text has been ruptured

Notes

Conclusion: I Am You

The appropriation of Cedric Robinson

Notes

Index. A

B

C

D

E

F

G

H

I

J

K

L

M

N

O

P

Q

R

S

T

U

V

W

X

Y

Z

POLITY END USER LICENSE AGREEMENT

Отрывок из книги

Elvira Basevich, W. E. B. Du Bois

Utz McKnight, Frances E. W. Harper

.....

Those signs of the collapsing world that occasioned the words and vantage point in 1983 have been exacerbated, as the “racial regimes” that Cedric wrote of in 2007 are constantly updating themselves, as they must if they are to continue.27 Globally, the racist foundations of capitalism are evident; these “native racisms,” responsible for death on a massive scale, have produced a moment where simply saying “Black lives matter” becomes an attempt to stave off the disavowal of Black humanity. And even such declarations are met with further utterances of contempt. Underneath those utterances are affirmations of the modes of living and the temporal and spatial constructs that have generated a newly energized racial capitalism that is supported and reified by a white nationalist consciousness where everyone is vulnerable, every day. One could easily identify the election of the forty-fifth US president and the subsequent right-wing and fascist efflorescence, the turmoil in Europe, Africa, South and Central America around migration, permanent war, the global pandemic, and the increasing fears around human planetary existence as realities that make the current moment a prime one for an initial engagement or reassessment of Cedric’s work. And they would be correct. But western time has always produced the urgency we feel. It has never not been this late, this dark.

Black people, as Christina Sharpe has written, live in the wake of immanent and imminent death, which in the conception of western time is the erasure of life. We need Cedric Robinson’s work, then, for it reminds us that there are ways of inhabiting these conditions and finding ways not to be reduced to them; or, in Sharpe’s words, we need to find solace in “tracking the ways we resist, rupture, and disrupt that immanence and imminence.”28 We need Cedric Robinson’s work because what we need in this moment are better ways of seeing and marking the limits of a conceptual project that renders so many of those who have been marked for death as having no rhythms of human action to speak of, who have been prevented from offering what they know about (an)other time.

.....