The legacy of the relationship between African American writers and Communism in the US is a contested one. Bergin argues that in three novels, by seminal mid-century authors (Wright, Himes and Ellison) Communism is not dismissed as incapable of meeting the demands of black political identity but is castigated for its refusal to do so. A detailed focus on the political milieu in which these texts operate challenges many of the presumptions about the ‘inability’ of Communism to comprehend racial oppression, which dominate literary critical approaches to these novels. She draws on the complex formations black political agency presumed and reproduced by American Communism during the Depression.

After the Civil War, Emancipation purportedly brought physical freedom to African Americans. As the nineteenth century drew to a close, blacks continued to experience inequality in all phases of American life—social, cultural, political, and economic. In pursuit of equality, African American movements interpreted folklore to reveal in their rhetoric the soul of a race and a path toward civilization. This book provides a comprehensive chronicle of these competing initiatives and their reception starting with the folklore society organized by Hampton Institute in 1893 and continuing through the early 1940s with the American Negro Academy, Fisk University graduates, William Hannibal Thomas, the National Association for the Advancement of Colored People, the Urban League, the Friends of Negro Freedom, the Universal Negro Improvement Association, and blacks associated with the Communist Party USA. Disavowing a culture of fear, money, guns, and death, black folklorists in these movements exposed a racial inner life ranging from loving, loyal, and happy to imitative, tragic, spiritual, emotional, and creative. Each characterization of the race justified a distinct path and possible contributions to civilization. If unable to know their past, members of the movements and other folklorists were fearful that African Americans would be an anomaly among humanity.

Shows Wright's art was intrinsic to his politics, grounding his exploration of the intersections between race, gender, and class.

Comintern Aesthetics shows how the cultural and political networks emerging from the Comintern have continued, even after its demise in 1943.

The first book-length analysis of how the Bolsheviks responded to antisemitism during the Russian Revolution.

Intimate Histories focuses on intimate relations as sites of shared pasts connecting African American and German history in the years between 1933 and 1990. By tracing topics that include anti-miscegenation laws, forced sterilization, casual sexual encounters, marriage, and friendships, Intimate Histories broadens our understanding of African American–German relations during the so-called “century of extremes.”

Defective Institutions overturns the basis of institutionalism. Faith in classic institutions—exposed as clamorously inadequate by the failure of governance under neoliberalism--does not result in greater democracy, greater horizontality, or more equitable living. Nor does trust in the standing of decisions, in the authority of antecedent cases, in the coherence, strength, continuity, or solidity of the institutions that frame and render legitimate these decisions and the rules they buttress. To the contrary: the classically-imagined institution and our faith in it lie at the heart of neoliberal unfreedom and racialized violence. Working at the point of contact and conflict between socialist and anarcho-philosophical traditions, Defective Institutions offers an alternative, which is also an alternative to the figures of governance associated with the liberal conception of the state: an aberrant republicanism comprised of defective institutions, run through with the necessity of their abolition. Lezra’s book moves from the primitive scenes of Western political institution—the city; the family; the university; the first person; “race”—through recent work in the philosophy of translation, decolonial studies, abolitionism, Afropessimism and its critiques, psvchoanalysis, and musicology. To offer an original wedding of abolition and institution, Lezra brings together genealogies of contemporary institutionalism (from Durkheim and Hauriou to Searle); post-Marxist accounts of the state (Balibar, Abensour); philosophical and anthropological anarchism (Wolff, Malabou, Graeber, Scott); critical legal theory (analyses of Marbury v. Madison as well as Dobbs v. Jackson); continental and analytic versions and critiques of foundationalism (Heidegger, Lyotard and Butler; Quine, Searle and Fine); and political and sociological abolitionism (Lewis, O’Brien). At a time when some call for strengthening institutions and for defending liberties ostensibly protected by such institutions, and others long for the destruction of institutions that have long been oppressive, Lezra’s book offers today’s Left a new framework for confronting institutions’ necessity and their necessary abolition.

Not only does this book detail the colonial experiences in Africa through what the author refers to as a ‘social construct,’ it also vehemently criticises modern African governments for their current corruption and maintenance of the continent's situation. This book presents a two-pronged analysis of Africa’s predicament by looking at the duality of ethics and identity. It tries to trace the problematic aspects of westernization and modernization within the contexts of neo-colonialism and continued exploitation of Africa by external forces, as well as the complicity of Africans themselves.

This book initiates a critical discussion on the varieties of global anti-fascism and explores the cultural, political and practical articulations of anti-fascism around the world. This volume brings together a group of leading scholars on the history of anti-fascism to provide a comprehensive analysis of anti-fascism from a transnational and global perspective and to reveal the abundance and complexity of anti-fascist ideas, movements and practices. Through a number of interlinked case studies, they examine how different forms of global anti-fascisms were embedded in various national and local contexts during the interwar period and investigate the interrelations between local articulations and the global movement. Contributions also explore the actions and impact of African, Asian, Latin American, Caribbean, and Middle Eastern anti-fascist voices that have often been ignored or rendered peripheral in international histories of anti-fascism. Aimed at a postgraduate student audience, this book will be useful for modules on the extreme right, political history, political thought, political ideologies, political parties, social movements, political regimes, global politics, world history and sociology. Chapters 5 and 10 of this book are freely available as downloadable Open Access PDFs at http://www.taylorfrancis.com under a Creative Commons Attribution-Non Commercial-No Derivatives (CC-BY-NC-ND) 4.0 license.

Left Universalism, Africacentric Essays presents a defense of universalism as the foundation of moral and political arguments and commitments. Consisting of five intertwined essays, the book claims that centering such arguments and commitments on a particular place, in this instance the African world, is entirely compatible with that foundational universalism. Ato Sekyi-Otu thus proposes a less conventional mode of Africacentrism, one that rejects the usual hostility to universalism as an imperialist Eurocentric hoax. Sekyi-Otu argues that universalism is an inescapable presupposition of ethical judgment in general and critique in particular, and that it is especially indispensable for radical criticism of conditions of existence in postcolonial society and for vindicating visions of social regeneration. The constituent chapters of the book are exhibits of that argument and question some fashionable conceptual oppositions and value apartheids. This book will be of great interest to students and scholars in the fields of social and political philosophy, contemporary political theory, postcolonial studies, African philosophy and social thought.