Examining the situations of African Americans in the U.S.A., Lucius Outlaw's essays illustrate over twenty years of work dedicated to articulating a 'critical theory of society' that would account for issues and limiting-factors affecting African-descended peoples in the U.S. Outlaw envisions a democratic order that is not built upon racist projections of the past, but instead seeks a transformative social theory that would help create a truly democratic social order.

Examining the situations of African Americans in the U.S.A., Lucius Outlaw's essays illustrate over twenty years of work dedicated to articulating a 'critical theory of society' that would account for issues and limiting-factors affecting African-descended peoples in the U.S. Attempting to put politics aside, Outlaw writes from a non-partisan standpoint, in the hopes that the issues he raises in his essays will inspire improvement for the well-bring of African Americans and will also strengthen America's democracy. Outlaw envisions a democratic order that is not built upon racist projections of the past. Instead, he seeks in these essays a transformative social theory that would help create a truly democratic social order.

Building on and going far beyond W.E.B. Du Bois and the Problems of the Twenty-First Century and Du Bois's Dialectics, Reiland Rabaka's Africana Critical Theory innovatively identifies and analyzes continental and diasporan African contributions to classical and contemporary critical theory. This book represents a climatic critical theoretical clincher that cogently demonstrates how Du Bois's rarely discussed dialectical thought, interdisciplinarity, intellectual history-making radical political activism, and world-historical multiple liberation movement leadership helped to inaugurate a distinct Africana tradition of critical theory. With chapters on W.E.B. Du Bois, C.L.R. James, Negritude (Aime Cesaire and Leopold Senghor), Frantz Fanon and Amilcar Cabral, Africana Critical Theory endeavors to accessibly offer contemporary critical theorists an intellectual archaeology of the Africana tradition of critical theory and a much-needed dialectical deconstruction and reconstruction of black radical politics. These six seminal figures' collective thought and texts clearly cuts across several disciplines and, therefore, closes the chasm between Africana Studies and critical theory, constantly demanding that intellectuals not simply think deep thoughts, develop new theories, and theoretically support radical politics, but be and constantly become political activists, social organizers and cultural workers - that is, folk the Italian critical theorist Antonio Gramsci referred to as 'organic intellectuals.' In this sense, then, the series of studies gathered in Africana Critical Theory contribute not only to African Studies, African American Studies, Caribbean Studies, Cultural Studies, Gender Studies, and Postcolonial Studies, but also to contemporary critical theoretical discourse across an amazingly wide-range of 'traditional' disciplines, and radical political activism outside of (and, in many instances, absolutely against) Europe's ivory towers and the absurdities of the American academy.

Philosophizing the Americas establishes the field of inter-American philosophy. Bringing together contributors who work in Africana Philosophy, Afro-Caribbean philosophy, Latin American philosophy, Afro-Latin philosophy, decolonial theory, and African American philosophy, the volume examines the full range of traditions that have, separately and in conversation with each other, worked through how philosophy in both establishes itself in the Americas and engages with the world from which it emerges. The book traces a range of questions, from the history of philosophy in the Americas to philosophical questions of race, feminism, racial eliminativism, creolization, epistemology, coloniality, aesthetics, and literature. The essays place an impressive range of philosophical traditions and figures into dialogue with one another: some familiar, such as José Martí, Sylvia Wynter, Martin R. Delany, José Vasconcelos, Alain Locke, as well as such less familiar thinkers as Arturo Alfonso Schomburg, Hilda Hilst, and George Lamming. In each chapter, the contributors find fascinating and productive matrices of tension or convergence in works throughout the Americas. The result is an original and important contribution to knowledge that introduces readers from various disciplines to unfamiliar yet compelling ideas and considers familiar texts from novel and prescient perspectives. Philosophizing the Americas stands alone as a representation of current scholarly debates in the field of inter-American philosophy. Contributors: Stephanie Rivera Berruz, Jacoby Adeshei Carter, Nadia Celis, Tommy J. Curry, Hernando A. Estévez, Daniel Fryer, James B. Haile III, Chike Jeffers, Lee A. McBride III, Michael Monahan, Adriana Novoa, Susana Nuccetelli, Andrea J. Pitts, Dwayne A. Tunstall, and Alejandro A. Vallega

Traditional accounts of Colorado's history often reflect an Anglocentric perspective that begins with the 1859 Pikes Peak Gold Rush and Colorado's establishment as a state in 1876. Enduring Legacies expands the study of Colorado's past and present by adopting a borderlands perspective that emphasizes the multiplicity of peoples who have inhabited this region. Addressing the dearth of scholarship on the varied communities within Colorado-a zone in which collisions structured by forces of race, nation, class, gender, and sexuality inevitably lead to the transformation of cultures and the emergence of new identities-this volume is the first to bring together comparative scholarship on historical and contemporary issues that span groups from Chicanas and Chicanos to African Americans to Asian Americans. This book will be relevant to students, academics, and general readers interested in Colorado history and ethnic studies.

In Intersectionality as Critical Social Theory Patricia Hill Collins offers a set of analytical tools for those wishing to develop intersectionality's capability to theorize social inequality in ways that would facilitate social change. While intersectionality helps shed light on contemporary social issues, Collins notes that it has yet to reach its full potential as a critical social theory. She contends that for intersectionality to fully realize its power, its practitioners must critically reflect on its assumptions, epistemologies, and methods. She places intersectionality in dialog with several theoretical traditions—from the Frankfurt school to black feminist thought—to sharpen its definition and foreground its singular critical purchase, thereby providing a capacious interrogation into intersectionality's potential to reshape the world.

By examining Amilcar Cabral’s theories and praxes, as well as several of the antecedents and major influences on the evolution of his radical politics and critical social theory, Concepts of Cabralism:Amilcar Cabral and Africana Critical Theory simultaneously reintroduces, chronicles, and analyzes several of the core characteristics of the Africana tradition of critical theory. Reiland Rabaka’s primary preoccupation is with Cabral’s theoretical and political legacies—that is to say, with the ways in which he constructed, deconstructed, and reconstructed theory and the aims, objectives, and concrete outcomes of his theoretical applications and discursive practices. The book begins with the Negritude Movement, and specifically the work of Léopold Senghor, Aimé Césaire, and Jean-Paul Sartre. Next, it shifts the focus to Frantz Fanon’s discourse on radical disalienation and revolutionary decolonization. Finally, it offers an extended engagement of Cabral’s critical theory and contributions to the Africana tradition of critical theory. Ultimately, Concepts of Cabralism chronicles and critiques, revisits and revises the black radical tradition with an eye toward the ways in which classical black radicalism informs, or should inform, not only contemporary black radicalism, African nationalism, and Pan-Africanism, but also contemporary efforts to create a new anti-racist, anti-sexist, anti-capitalist, anti-colonialist, and anti-imperialist critical theory of contemporary society—what has come to be called “Africana critical theory.”