Modern Black Nationalism

Modern Black nationalism presents itself as being noticeably more pragmatic. It makes demands in the same way as its foundations did. However, the discerning characteristic is that these demands a a lot more specified. In addition, modern Black nationalism seems to target explicit programs and their application. For one, there is “Black Power in Education”, where Nathan Hare’s “Questions and Answers about Black Studies” (1969) not only summarizes how ‘Black education’ benefits youth culturally and practically, but endeavors to provide an example of a course list, that of which has a great variation of subjects from art to history, all “Black”. Other pursuits in this chapter are just as focused. To illustrate, “Disregard the George Washington
They find that the White Christian church and Jewish synagogues are racist institutions for that reason owe compensation. Another chapter seeks to redeem the inherent power of the Black church. Readers notice that Elijah Muhammad's son Louis Farrakhan has brought a new meaning to the Nation of Islam, something that is much more nuanced, and perhaps productive as he discusses an economic rebirth. A large part of this latter part of the anthology proffer liberation discourse in differing perspectives. One, pre usual, is on the liberation of African-American people to an African state in conjunction with Pan-Africanist ideals. The next concentrates on revolution and the war-like aspects of that, including war itself and armed forced. Thankfully, one section is dedicated to the liberation of Black women and their particular placement in regards to male chauvinism and dominance in the Black Power movement. Cultural aspects of Black nationalism are explored as well. Artist Jeff Donaldson writes about the misrepresentation or complete disregard of Black Art– including in media. This involves how Black bodies themselves are illustrated such as in the racist caricature of Aunt Jemima. Besides art, there is the invention of Kwanzaa, an alternative to cultural practices that have been dominated by
I have always favored the ideology of an education-based revolution. Of course, the critique of this is that you must act, not think. Or more specifically, education is not the end-all, because even if people are educated about systems of oppression, they will still exist. The goal, obviously, is to destroy these systems of oppression. I simply believe education is the first step. And to the dissenters of the education solution, Hare affirms (and therein W. E. B. Du Bois) that “knowledge is not enough, that people know pretty much what needs to be done if they would only act”. To that end, this section provides definite details towards the practicality, objectives, and motives of each course. Really, this is what I enjoyed most about the latter part of the book in general– the specificity. I recall once in reading Knocking The Hustle, Lester K. Spence boldly criticized former movements (and a certain person of which unfortunately I cannot remember) in saying that a revolution needs a transparent and perspicuous plan-of-action in order to work foolproof, meaning essentially that once systems of oppressions are destroyed, you must request a better system, so a new oppressive one is not