For more than half a century before World War II, black South Africans and “American Negroes”—a group that included African Americans and black West Indians—established close institutional and personal relationships that laid the necessary groundwork for the successful South African and American antiapartheid movements. Though African Americans suffered under Jim Crow racial discrimination, oppressed Africans saw African Americans as free people who had risen from slavery to success and were role models and potential liberators.

Many African Americans, regarded initially by the South African government as “honorary whites” exempt from segregation, also saw their activities in South Africa as a divinely ordained mission to establish “Africa for Africans,” liberated from European empires. The Jamaican-born Marcus Garvey’s Universal Negro Improvement Association, the largest black-led movement with two million members and supporters in forty-three countries at its height in the early 1920s, was the most anticipated source of liberation. Though these liberation prophecies went unfulfilled, black South Africans continued to view African Americans as inspirational models and as critical partners in the global antiapartheid struggle.

The Americans Are Coming! is a rare case study that places African history and American history in a global context and centers Africa in African Diaspora studies.

"This book offers something that has been very much needed in Garvey scholarship—an accessible reader of Amy Jacques Garvey’s editorials aimed both for the general reader and the college classroom. Parascandola does a service by selecting from a broad range of topics and presenting Jacques Garvey’s editorials in an easily read and intellectually challenging format.”
—Barbara Bair, historian at the Library of Congress and associate editor with Robert Hill and others of The Marcus Garvey and Universal Negro Improvement Association Papers

Amy Jacques Garvey was one of the most prolific women within any Black nationalist group, yet she has largely only been discussed in relationship to her husband, Black nationalist Marcus Garvey, and as the editor of the Philosophy and Opinions of Marcus Garvey. Much of her writing has remained unavailable to the public, lost to the archives, until now. Amy Jacques Garvey: Selected Writings from the Negro World, 1923–1928 seeks to fill this void by making her writings in the Negro Worldwidely available for the first time.

Editor Louis J. Parascandola compiles a wide swath of Jacques Garvey’s work in this groundbreaking collection. Born and educated in Jamaica, Jacques Garvey’s atypical opportunity to receive education at elite Jamaican schools, along with her later jobs as a clerk and secretary, prepared her for future positions as journalist and political administrator. She also possessed the rhetorical skills and independent thinking that would help her challenge Marcus Garvey and the other men in Garvey’s organization, the Universal Negro Improvement Association and African Communities League (UNIA). In allowing Jacques Garvey’s work to largely speak for itself, the volume reveals that she concerned herself with a diversity of important and often controversial political and social issues rather than the stereotypical domestic matters expected of most woman’s pages of the time period.

By examining her selected writings in the Negro World, this volume affords its readers a better understanding of Jacques Garvey’s powerful contribution not only to Garveyism but also to the growth of Black radical thought, anti-imperialist ideology, and the rights of third-world women. This timely study sheds new light on Jacques Garvey’s pivotal role as a Black female writer and thinker during the twenties.

LOUIS J. PARASCANDOLA is a professor of English at Long Island University. He is the author of “Puzzled Which to Choose”: Conflicting Sociopolitical Views in the Works of Captain Frederick Marryat, editor of a book on Coney Island, and editor or coeditor of four critical editions of Caribbean immigrant writing.

Stephens argues that the global black political consciousness she identifies was constituted by both radical and reactionary impulses. On the one hand, Garvey, McKay, and James saw freedom of movement as the basis of black transnationalism. The Caribbean archipelago—a geographic space ideally suited to the free movement of black subjects across national boundaries—became the metaphoric heart of their vision. On the other hand, these three writers were deeply influenced by the ideas of militarism, empire, and male sovereignty that shaped global political discourse in the early twentieth century. As such, their vision of transnational blackness excluded women’s political subjectivities. Drawing together insights from American, African American, Caribbean, and gender studies, Black Empire is a major contribution to ongoing conversations about nation and diaspora.

Black Nationalism in the New World combines geography, political economy, and subaltern studies in readings of noncanonical literary works, which in turn illuminate debates over African-American and West Indian culture, identity, and politics. In addition to Martin Delany’s Blake, or the Huts of America, Carr focuses on Pauline Hopkins’s Contending Forces; Crown Jewel, R. A. C. de Boissière’s novel of the Trinidadian revolt against British rule; Wilson Harris’s Guyana Quartet; the writings of the Oakland Black Panthers—particularly Huey Newton, Bobby Seale, and Eldridge Cleaver; the gay novella Just Being Guys Together; and Lionheart Gal, a collection of patois testimonials assembled by Sistren, a radical Jamaican women’s theater group active in the ‘80s.

With its comparative approach, broad historical sweep, and use of texts not well known in the United States, Black Nationalism in the New World extends the work of such theorists as Homi Bhabha, Paul Gilroy, and Nell Irwin Painter. It will be necessary reading for those interested in African American studies, Caribbean studies, cultural studies, women’s studies, and American studies.

The End of White World Supremacy explores a complex issue— integration of Blacks into White America—from multiple perspectives: within the United States, globally, and in the context of movements for social justice. Roderick Bush locates himself within a tradition of African American activism that goes back at least to W.E.B. Du Bois. In so doing, he communicates between two literatures—worldsystems analysis and radical Black social movement history—and sustains the dialogue throughout the book.

Bush explains how racial troubles in the U.S. are symptomatic of the troubled relationship between the white and dark worlds globally. Beginning with an account of white European dominance leading to capitalist dominance by White America, The End of White World Supremacy ultimately wonders whether, as Myrdal argued in the 1940s, the American creed can provide a pathway to break this historical conundrum and give birth to international social justice.

“No nation can win a battle without faith,” Steve Biko wrote, and as Daniel R. Magaziner demonstrates in The Law and the Prophets, the combination of ideological and theological exploration proved a potent force.

The 1970s are a decade virtually lost to South African historiography. This span of years bridged the banning and exile of the country’s best-known antiapartheid leaders in the early 1960s and the furious protests that erupted after the Soweto uprisings of June 16, 1976. Scholars thus know that something happened—yet they have only recently begun to explore how and why.

The Law and the Prophets is an intellectual history of the resistance movement between 1968 and 1977; it follows the formation, early trials, and ultimate dissolution of the Black Consciousness movement. It differs from previous antiapartheid historiography, however, in that it focuses more on ideas than on people and organizations. Its singular contribution is an exploration of the theological turn that South African politics took during this time. Magaziner argues that only by understanding how ideas about race, faith, and selfhood developed and were transformed in this period might we begin to understand the dramatic changes that took place.

A classic work of African American cultural, social, and political thought by a forerunner of the Black Power movement

One of the leading writers of African American intellectual life in the second half of the twentieth century, Harold Cruse first came to international attention in 1967 with the publication of his influential and inflammatory book, The Crisis of the Negro Intellectual. This fiercely opinionated and deeply informed critique of both integrationism and black nationalism established Cruse as a bold new voice on race and resistance in America.

Unknown Tongues examines the social and economic factors of northern industrialization, social reform, and black nationalism, all of which undergirded black women’s political consciousness during the decades before the American Civil War. The linkages between black women’s roles in the “culture of resistance” in slave communities and their transformations in the urban market economy fueled the development of black women’s political consciousness. As community activists and then as abolitionists, black urban women organized and protested against slavery, racism, sexism, and its attendant ills. Driven by market forces of nascent capitalism, black women created broad- based protest responses to the white power structure. Unknown Tongues explores the material realities that underpinned black women’s political development as well as the transformative stages of their political consciousness and activity.