The Critical Black Studies Series celebrates its third volume, Transnational Blackness. The series, under the general supervision of Manning Marable, features readers and anthologies examining challenging topics within the contemporary black experience--in the United States, the Caribbean, Africa, and across the African Diaspora. Previously published in the series are Racializing Justice, Disenfranchising Lives: The Racism, Criminal Justice, and Law Reader (September 2007) and Seeking Higher Ground: The Hurricane Katrina Crisis, Race, and Public Policy Reader (January 2008). Celebrating the third volume of CRITICAL BLACK STUDIES Series Editor: Manning Marable For many decades, black intellectuals in the United States have thought of racism as a global phenomenon. Transnational Blackness presents, for the first time, a comprehensive overview of the history, critical analysis, and theoretical perspectives of key black scholars and activists on the transnational dynamics of modern race and racism throughout the Americas, the Caribbean, Africa, Asia, and Europe. The book examines the social thought of, among others: W.E.B. DuBois, Eslanda Goode Robeson, Malcolm X, Huey P. Newton, and Michael Manley.

Black intellectuals in the US have long thought of racism as a global phenomenon. This book presents, for the first time, a full overview of the history, critical analysis and theoretical perspectives of key black scholars and activists on the transnational dynamics of modern race and racism throughout the world.

Felipe Smith is an associate professor of English at Tulane University and the author of American Body Politics: Race, Gender, and Black Literary Renaissance. "--Book jacket.

In Translating Blackness Lorgia García Peña considers Black Latinidad in a global perspective in order to chart colonialism as an ongoing sociopolitical force. Drawing from archives and cultural productions from the United States, the Caribbean, and Europe, García Peña argues that Black Latinidad is a social, cultural, and political formation—rather than solely a site of identity—through which we can understand both oppression and resistance. She takes up the intellectual and political genealogy of Black Latinidad in the works of Frederick Douglass, Gregorio Luperón, and Arthur Schomburg. She also considers the lives of Black Latina women living in the diaspora, such as Black Dominicana guerrillas who migrated throughout the diaspora after the 1965 civil war and Black immigrant and second-generation women like Mercedes Frías and Milagros Guzmán organizing in Italy with other oppressed communities. In demonstrating that analyses of Black Latinidad must include Latinx people and cultures throughout the diaspora, García Peña shows how the vaivén—or, coming and going—at the heart of migrant life reveals that the nation is not a sufficient rubric from which to understand human lived experiences.

In the 1980s and 1990s, Black German women began to play significant roles in challenging the discrimination in their own nation and abroad. Their grassroots organizing, writings, and political and cultural activities nurtured innovative traditions, ideas, and practices. These strategies facilitated new, often radical bonds between people from disparate backgrounds across the Black Diaspora. Tiffany N. Florvil examines the role of queer and straight women in shaping the contours of the modern Black German movement as part of the Black internationalist opposition to racial and gender oppression. Florvil shows the multifaceted contributions of women to movement making, including Audre Lorde’s role in influencing their activism; the activists who inspired Afro-German women to curate their own identities and histories; and the evolution of the activist groups Initiative of Black Germans and Afro-German Women. These practices and strategies became a rallying point for isolated and marginalized women (and men) and shaped the roots of contemporary Black German activism. Richly researched and multidimensional in scope, Mobilizing Black Germany offers a rare in-depth look at the emergence of the modern Black German movement and Black feminists’ politics, intellectualism, and internationalism.

By writing Black feminist texts into the international relations (IR) canon and naming a common Black feminist praxis, this text charts a path toward a Transnational Black Feminist (TBF) Framework in IR, and outlines why a TBF Framework is a much needed intervention in the field. Situated at the intersection of IR and Black feminist theory and praxis, the book argues that a Black feminist tradition of engaging the international exists, has been neglected by mainstream IR, and can be written into the IR canon using the TBF Framework. Using research within the Black indigenous Garifuna community of Honduras, as well as the scholarship of feminists, especially Black feminist anthropologists working in Brazil, the author illustrates how five TBF guiding principles—intersectionality, solidarity, scholaractivism, attention to borders/boundaries, and radically transparent author positionality—offer a critical alternative for engaging IR studies. The text calls on IR scholars to engage Black feminist scholarship and praxis beyond the written page, through its living legacy. This interdisciplinary volume will be of interest to feminist scholars, international relations students, and grassroots activists. It will also appeal to students of related disciplines including anthropology, sociology, global studies, development studies, and area studies.

What are the perceived differences among African Americans, West Indians, and Afro Latin Americans? What are the hierarchies implicit in those perceptions, and when and how did these develop? For Ifeoma Kiddoe Nwankwo the turning point came in the wake of the Haitian Revolution of 1804. The uprising was significant because it not only brought into being the first Black republic in the Americas but also encouraged new visions of the interrelatedness of peoples of the African Diaspora. Black Cosmopolitanism looks to the aftermath of this historical moment to examine the disparities and similarities between the approaches to identity articulated by people of African descent in the United States, Cuba, and the British West Indies during the nineteenth century. In Black Cosmopolitanism, Nwankwo contends that whites' fears of the Haitian Revolution and its potentially contagious nature virtually forced people of African descent throughout the Americas who were in the public eye to articulate their stance toward the event. While some U.S. writers, like William Wells Brown, chose not to mention the existence of people of African heritage in other countries, others, like David Walker, embraced the Haitian Revolution and the message that it sent. Particularly in print, people of African descent had to decide where to position themselves and whether to emphasize their national or cosmopolitan, transnational identities. Through readings of slave narratives, fiction, poetry, nonfiction, newspaper editorials, and government documents that include texts by Frederick Douglass, the freed West Indian slave Mary Prince, and the Cuban poets Plácido and Juan Francisco Manzano, Nwankwo explicates this growing self-consciousness about publicly engaging other peoples of African descent. Ultimately, she contends, these writers configured their identities specifically to counter not only the Atlantic power structure's negation of their potential for transnational identity but also its simultaneous denial of their humanity and worthiness for national citizenship.