Black Authenticity/Inauthenticity and American Empire
Radical Philosophy Today 2006:195-210 (2006)
| Abstract | In this paper, I explore political identity for African Americans in an era where the stated aim of the U.S. is global dominance. In ordinary language, I am interested in how blacks can effectively engage in dissent, civil disobedience, protest, insurrection, and revolutionary actions while surviving in an atmosphere where the majority believe either Bush I’s “A friend of my enemy is my enemy,” or Bush II’s “If you harbor terrorists, you’re a terrorist; if you aid and abet terrorists, you’re a terrorist—and you’ll be treated like one.” This paper attempts to interrogate how African Americans—who identify with globally oppressed and distressed peoples—can survive while actively protesting within an armed camp. Or does being black in America mean that one is either a terrorist sympathizer or anUncle Tom? The answers to these questions require a coalition of the unwilling | |||||||||
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Susan Campbell (1994). "Black Bolsheviks" and Recognition of African-America's Right to Self-Determination by the Communist Party USA. Science and Society 58 (4):440 - 470.
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Elizabeth Ewing (1995). Authenticity in Heidegger: A Response to Dreyfus. Inquiry 38 (4):469 – 487.
Oscar Berland (2000). The Emergence of the Communist Perspective on the "Negro Question" in America: 1919-1931: Part Two. Science and Society 64 (2):194 - 217.
Thomas F. DeFrantz (2005). African American Dance - Philosophy, Aesthetics, and 'Beauty'. Topoi 24 (1):93-102.
Richard A. Jones (2009). The Politics of Black Fictive Space. Radical Philosophy Review 12 (1/2):391-418.
Cynthia Burack (2004). Healing Identities: Black Feminist Thought and the Politics of Groups. Cornell University Press.
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