Discourse that allows us to express a wide range of ideas, opinions, and analysis that can be used as an opportunity to critically examine and observe what our experience means to us beyond the given social/cultural contexts and norms that are provided us.
Please Note: The following list of books is not organized according to any personal hierarchy of the relative value of each individual book. Rather it is a list that seriously considers ALL of the books listed here to be of equal intellectual and cultural value and interest, albeit for different reasons. The bottomline on this list is that each one of these books is extraordinary and invaluable in their own right and represents some of the very best writing published in the United States in 2023.
--Kofi Natambu, Editor
The Man Who Cried I Am by John A. Williams Library Of America, 2023
The Wounded World: W.E.B. Du Bois and the First World War by Chad L. Williams Farrar, Straus and Giroux, 2023
Prequel: An American Fight Against Fascism by Rachel Maddow Crown, 2023
Black Folk: The Roots of the Black Working Class by Blair LM Kelley Liveright, 2023
Against Racial Capitalism: Selected Writings by Neville Alexander Pluto Press, 2023
Easily Slip Into Another World: A Life in Music by Henry Threadgill Alfred A. Knopf, 2023
Tyranny Of The Minority by Steven Levitsky and Daniel Ziblatt Crown, 2023
Spoken Word: A Cultural History by Joshua Bennett Alfred A. Knopf, 2023 The Lumumba Plot: The Secret History of the CIA and a Cold War Assassination by Stuart A. Reid Alfred A. Knopf, 2023
Until Our Lungs Give Out: Conversations on Race, Justice, and the Future by George Yancy Rowman & Littlefield, 2023
Writers and Missionaries: Essays on the Radical Imagination by Adam Shatz Verso, 2023
Serving Herself: The Life and Times of Althea Gibson by Ashley Brown Oxford University Press, 2023
Democracy Awakening: Notes on the State of America by Heather Cox Richardson Viking, 2023
The Black Reparations Project: A Handbook For Racial Justice Edited by William A. Darity, Jr., A. Kirsten Mullen, and Lucas Hubbard University of California Press, 2023
Selected Poems of Calvin C. Hernton by Calvin Hernton Edited by David Grundy and Lauri Scheyer Wesleyan University Press, 2023
Black Scare/Red Scare: Theorizing Capitalist Racism in the United States by Charisse Burden-Stelly University of Chicago Press, 2023
No Right to an Honest Living: The Struggles of Boston’s Black Workers in the Civil War Era by Jacqueline Jones Basic Books, 2023
In the Company of Radical Women Writers by Rosemary Hennessy University of Minnesota Press, 2023
Watch Your Language: Visual and Literary Reflections on a Century of American Poetry by Terrance Hayes Penguin Books, 2023
The 272: The Families Who Were Enslaved and Sold to Build the American Catholic Church
by Rachel L. Swarns Random House, 2023
HONORABLE MENTIONS:
An Army Afire: How the U.S. Army Confronted Its Racial Crisis in the Vietnam Era by Beth Bailey University of North Carolina Press, 2023
Punished For Dreaming: How School Reform Harms Black Children and How We Heal by Bettina L. Love St. Martin's Press, 2023
Black Ball: Kareem Abdul Jabbar, Spencer Haywood, and the Generation That Saved the Soul of the NBA by Theresa Runstedtler Bold Type Books, 2023
Beyond the Shores: A History of African Americans Abroad by Tamara J. Walker Crown, 2023
American Whitelash: A Changing Nation and the Cost of Progress by Wesley Lowery Mariner Books, 2023
The Sisterhood: How a Network of Black Women Writers Changed American Culture by Courtney Thorsson Columbia University Press, 2023
Tupac Shakur: The Authorized Biography by Staci Robinson Crown, 2023
Althea: The Life Of Tennis Champion Althea Gibson by Sally H. Jacobs St. Martin's Press, 2023
Sing a Black Girl's Song: The Unpublished Work of Ntozake Shange Edited by Imani Perry Legacy Lit, 2023
Revolting Capital: Racism and Radicalism in Washington D.C., 1900-2000 by Gerald Horne International Publishers, 2023
The Undertow: Scenes from a Slow Civil War by Jeff Sharlet W. W. Norton & Company, 2023
MAGIC: The Life of Earvin "Magic" Johnson by Roland Lazenby Celladon Books, 2023
All the Sinners Bleed by S.A. Cosby Flatiron Books, 2023
The Upcycled Self: A Memoir On the Art of Becoming Who We Are by Tariq Trotter (aka Black Thought) One World, 2023
Death's Futurity: The Visual Life of Black Power by Sampada Aranke Duke University Press, 2023
NOTE: THE PANOPTICON REVIEW HAS THUS FAR PRESENTED TWENTY OUTSTANDING BOOKS ANNUALLY FROM 2010-2023
PLEASE CLICK ON THE FOLLOWING INDIVIDUAL LINKS TO ACCESS THE LISTINGS OF EACH CALENDAR YEAR:
"...As fate would have it, Ramaswamy’s surge coincided with a racist atrocity, which helped to clarify the source of the candidate’s popularity. On Saturday, a 21-year-old white man named Ryan Christopher Palmeter murdered three Black people in a Dollar Store in Jacksonville, Fla. The motive for the crime is no mystery. Palmeter, who took his own life after the attack, wrote racist manifestos and decorated his guns with swastikas. Prior to the attack, he had stalked a historically Black educational institution, Edward Waters university.
In television appearances on Sunday news programs, Ramaswamy made a number of incendiary and obscene statements that blamed the mass murder on anti-racism. Speaking on CNN, Ramaswamy said, “The reality is we’ve created such a racialized culture in this country in the last several years…. as the last few burning embers of racism were burning out, we have a culture in this country largely created by media and establishment and universities and politicians that throw kerosene on that racism.” He added, “And I can think of no better way to fuel racism in this country than to take something away from other people on the basis of their skin color.” Ramaswamy made similar remarks on NBC’s Meet the Press, where he claimed to be “genuinely worried that we’re seeing a new wave of anti-Black and anti-Hispanic racism as a consequence of the so-called anti-racist movements.
These remarks, along with the general tenor of his campaign, make clear that Ramaswamy belongs to a particular political niche: the person of color who gains prominence by avowing an anti-anti-racist ideology that is gratifying to right-wing voters. As such, Ramaswamy is heir to presidential candidates like Alan Keyes (who ran in 1996, 2000, and 2008), Herman Cain (2000 and 2012), and Ben Carson (2016). All these candidates were Black men who affirmed a deeply conservative racial politics that cited their own meritocratic success as proof that systematic racism was no barrier to achievement. They all enjoyed brief flourishes of popularity in the presidential primaries—until Republican voters took a closer look. Arguably and ironically, all were thwarted in part by racism, being unable to convince either the majority or a plurality of the GOP to back a Black candidate.
Such candidates have had a niche in the GOP for nearly three decades, and Ramaswamy is satisfying the same perennial GOP appetite for a person of color who will bless the racial status quo as just. But there is one important distinction. Ramaswamy is a person of color—but he’s not Black. He’s of Tamil descent. As such, his message is a harsher one. He’s not saying as the earlier candidates did, “As a Black man who succeeded, I prove that America is not racist. Racism is a thing of the past.” Ramaswamy’s message rather is, “As a person of color, I prove that America is not racist. And if Black Americans are faltering, that is due to their own faults.”
This harsher twist on the narrative of minority success explains why Ramaswamy is the GOP’s POC star in the era of Trump and the backlash to Black Lives Matter (BLM). As Sheelah Kolhatkar noted in a 2022 profile in The New Yorker, “A strain of animus toward Black Americans runs through much of Ramaswamy’s public commentary.” He’s said BLM should mean “Big Lavish Mansions.” He claims that a portly white classmate at Harvard was lower on the social order than “some athletic Black kid who came and got a place on the basketball team.” He argues, “Affirmative action is the single biggest form of institutionalized racism in America today.”
Ramaswamy has strongly praised right-wing intellectual Richard Hanania, who only a few years ago echoed neo-Nazi ideology as a virulent advocate for a white ethnostate. Although he’s disavowed his earlier Nazi views, Hanania remains committed to scientific racism, now holding (reasonably enough) that the racist hierarchy he desires can be maintained in existing liberal capitalism.
Ramaswamy occupies an exposed position as a person of color openly flirting with the white nationalist politics that have been normalized under Trump. This is a precarious stance, and while his potential right-wing followers might love what Ramaswamy says, many of them still don’t like who he is. Among evangelical Christians, there is wariness of Ramaswamy’s Hinduism, which he’s tried to deflect by repeatedly affirming his monotheism.
In July, Ramaswamy tweeted, “Being American isn’t about whether you can ‘trace your ancestry to this land.’ It’s about whether you’re committed to our nation & it core ideal.” This banal assertion of civic nationalism led to a harsh response from a right-wing poster who wrote, “Below you see the limits of high IQ candidates who don’t actually feel rooted in this place.” Ramaswamy retweeted this exchange and described his xenophobic critic as “a thoughtful guy, grateful that he’s surfacing a debate we need to have on the right.” Because of his politics, Ramaswamy has become a sycophant to people who regard him with racist disdain.
This exchange illustrates the core of Ramaswamy’s problem: While there are many white racists who are gratified to hear their ideas echoed by a person of color, there are also many white racists who can never forget that Ramaswamy has brown skin. The racist con game Ramaswamy is playing might get you a seat at the table, but it can never win. " --Jeet Herr, "The Limits of Vivek Ramaswamy’s Racist Con Game", The Nation, August 28, 2023
While the emerging GOP star benefits from the right’s version of affirmative action, his ugly response to the Jacksonville shootings shows the cost—and constraints—of his strategy.
by Jeet Herr August 28, 2023 The Nation
PHOTO: Vivek Ramaswamy, 2024 Republican presidential candidate, during the Republican primary presidential debate in Milwaukee, Wis., on August 23, 2023. (Al Drago / Getty)
Improbably, Vivek Ramaswamy is having his moment in the sun, emerging as the unexpected breakout star of the Republican presidential nomination race. Although Donald Trump remains the overwhelming favorite as front-runner, Ramaswamy is rapidly catching up with Florida Governor Ron DeSantis for the number-two spot. This is a remarkable turn of events given that DeSantis enjoys overwhelming financial support from the GOP donor class and, until recently, robust cheerleading from Rupert Murdoch’s media empire. But the rise of Ramaswamy along with DeSantis’s manifest failure to consolidate the anti-Trump vote has given Murdoch and other GOP plutocrats pause.
In Wednesday night’s Trumpless debate, Ramaswamy took command of the stage as the most charismatic and glib speaker—as well as the one most likely to be attacked by fellow candidates. These attacks, focusing on Ramaswamy’s lack of experience and heterodox skepticism of military assistance to Ukraine only served to strengthen the impression that he was emerging as a major threat to the more establishment candidates. On Thursday, Morning Consult released a post-debate poll showing that Trump retained a commanding lead of 58 percent in the primaries, with DeSantis trailing at 14 percent and Ramaswamy at 11 percent. All other candidates had single digits.
Being in a tight race for distant second might seem like a trivial achievement. But Ramaswamy’s rise means DeSantis’s chances of credibly challenging Trump are rapidly diminishing. That alone changes the dynamics of the race. Further, Ramaswamy now has a plausible chance to be Trump’s running mate—as well as a major GOP power player in future races.
As fate would have it, Ramaswamy’s surge coincided with a racist atrocity, which helped to clarify the source of the candidate’s popularity. On Saturday, a 21-year-old white man named Ryan Christopher Palmeter murdered three Black people in a Dollar Store in Jacksonville, Fla. The motive for the crime is no mystery. Palmeter, who took his own life after the attack, wrote racist manifestos and decorated his guns with swastikas. Prior to the attack, he had stalked a historically Black educational institution, Edward Waters University.
In television appearances on Sunday news programs, Ramaswamy made a number of incendiary and obscene statements that blamed the mass murder on anti-racism. Speaking on CNN, Ramaswamy said, “The reality is we’ve created such a racialized culture in this country in the last several years…. as the last few burning embers of racism were burning out, we have a culture in this country largely created by media and establishment and universities and politicians that throw kerosene on that racism.” He added, “And I can think of no better way to fuel racism in this country than to take something away from other people on the basis of their skin color.” Ramaswamy made similar remarks on NBC’s Meet the Press, where he claimed to be “genuinely worried that we’re seeing a new wave of anti-Black and anti-Hispanic racism as a consequence of the so-called anti-racist movements.”
These remarks, along with the general tenor of his campaign, make clear that Ramaswamy belongs to a particular political niche: the person of color who gains prominence by avowing an anti-anti-racist ideology that is gratifying to right-wing voters. As such, Ramaswamy is heir to presidential candidates like Alan Keyes (who ran in 1996, 2000, and 2008), Herman Cain (2000 and 2012), and Ben Carson (2016). All these candidates were Black men who affirmed a deeply conservative racial politics that cited their own meritocratic success as proof that systematic racism was no barrier to achievement. They all enjoyed brief flourishes of popularity in the presidential primaries—until Republican voters took a closer look. Arguably and ironically, all were thwarted in part by racism, being unable to convince either the majority or a plurality of the GOP to back a Black candidate.
Such candidates have had a niche in the GOP for nearly three decades, and Ramaswamy is satisfying the same perennial GOP appetite for a person of color who will bless the racial status quo as just. But there is one important distinction. Ramaswamy is a person of color—but he’s not Black. He’s of Tamil descent. As such, his message is a harsher one. He’s not saying as the earlier candidates did, “As a Black man who succeeded, I prove that America is not racist. Racism is a thing of the past.” Ramaswamy’s message rather is, “As a person of color, I prove that America is not racist. And if Black Americans are faltering, that is due to their own faults.”
This harsher twist on the narrative of minority success explains why Ramaswamy is the GOP’s POC star in the era of Trump and the backlash to Black Lives Matter (BLM). As Sheelah Kolhatkar noted in a 2022 profile in The New Yorker, “A strain of animus toward Black Americans runs through much of Ramaswamy’s public commentary.” He’s said BLM should mean “Big Lavish Mansions.” He claims that a portly white classmate at Harvard was lower on the social order than “some athletic Black kid who came and got a place on the basketball team.” He argues, “Affirmative action is the single biggest form of institutionalized racism in America today.”
Ramaswamy has strongly praised right-wing intellectual Richard Hanania, who only a few years ago echoed neo-Nazi ideology as a virulent advocate for a white ethnostate. Although he’s disavowed his earlier Nazi views, Hanania remains committed to scientific racism, now holding (reasonably enough) that the racist hierarchy he desires can be maintained in existing liberal capitalism.
Ramaswamy occupies an exposed position as a person of color openly flirting with the white nationalist politics that have been normalized under Trump. This is a precarious stance, and while his potential right-wing followers might love what Ramaswamy says, many of them still don’t like who he is. Among evangelical Christians, there is wariness of Ramaswamy’s Hinduism, which he’s tried to deflect by repeatedly affirming his monotheism.
In July, Ramaswamy tweeted, “Being American isn’t about whether you can ‘trace your ancestry to this land.’ It’s about whether you’re committed to our nation & it core ideal.” This banal assertion of civic nationalism led to a harsh response from a right-wing poster who wrote, “Below you see the limits of high IQ candidates who don’t actually feel rooted in this place.” Ramaswamy retweeted this exchange and described his xenophobic critic as “a thoughtful guy, grateful that he’s surfacing a debate we need to have on the right.” Because of his politics, Ramaswamy has become a sycophant to people who regard him with racist disdain.
This exchange illustrates the core of Ramaswamy’s problem: While there are many white racists who are gratified to hear their ideas echoed by a person of color, there are also many white racists who can never forget that Ramaswamy has brown skin. The racist con game Ramaswamy is playing might get you a seat at the table, but it can never win. ABOUT THE AUTHOR:
Jeet Heer is a national affairs correspondent for The Nation and host of the weekly Nation podcast, The Time of Monsters. He also pens the monthly column “Morbid Symptoms.” The author of In Love with Art: Francoise Mouly’s Adventures in Comics with Art Spiegelman (2013) and Sweet Lechery: Reviews, Essays and Profiles (2014), Heer has written for numerous publications, including The New Yorker, The Paris Review, Virginia Quarterly Review, The American Prospect, The Guardian, The New Republic, and The Boston Globe.
Historian Rashid Khalidi discusses the pending United Nations Security Council vote on suspending fighting in Gaza to allow the entry of humanitarian aid, and the future of Palestine. The Biden administration reportedly delayed the U.N. vote and pushed other countries to water down the language. This comes as Israel and Hamas leaders have signaled they are open to another truce and hostage exchange. Israel's relentless assault on Gaza has now killed nearly 20,000 Palestinians and displaced over 90% of the Gaza Strip's 2.3 million people. "The situation in Gaza is unspeakable," says Khalidi, the Edward Said professor of modern Arab studies at Columbia University. "We are talking about traumatic events that are going to scar generations to come."
He also discusses how the Gaza war risks sparking a regional conflict, ways to pressure Israel, and how U.S. leaders are prompting anger from "whole generations" in the Arab world and beyond.
Democracy Now! is an independent global news hour that airs on over 1,500 TV and radio stations Monday through Friday.
Watch our livestream at democracynow.org Mondays to Fridays 8-9 a.m. ET.
On Day 56 of the genocide in Gaza, Lara addressed a packed crowd at the Stop the War Coalition Rally in London, speaking alongside Jeremy Corbyn, Salma Yaqoob, Apsana Begum, and others. Lara discussed the historical context, told stories coming out of Gaza during the genocide, painted a picture of Gaza as the land of dignity, and issued a call for unequivocal political solidarity with the Palestinian people while reminding that this genocidal reality is not inevitable but freedom is.
Lara Elborno Palestinian-American international lawyer
Lara Elborno Lara Elborno is a Palestinian-American international lawyer and activist based in Paris though her family originally hails from Gaza and Yaffa. She dedicates a large part of her legal practice to human rights work including accompanying asylum seekers in asylum proceedings before French jurisdictions. She is also co-host to a weekly English-language podcast called the Palestine Pod which aims to support the Palestinian struggle for liberation against Israeli settler-colonialism and apartheid. Follow Lara Elborno in Return Week II Opening Panel - Inaugural Panel Palestinians Demand Right of Return From : 2021-12-06 19:00:00 To : 2021-12-06 20:30:00 London time zone
Lara Elborno focuses on international investment and commercial arbitration. She has also acted as administrative secretary to arbitral tribunals. Lara has represented clients before the Paris Court of Appeal in proceedings challenging arbitral awards and before US federal courts in proceedings seeking enforcement of ICSID awards. She has experience advising clients pre-disputes and post-awards on available legal remedies. She has also represented both States and companies in arbitral proceedings under the ICSID, ICC and UNCITRAL rules. Lara also has experience assisting arbitral tribunals in UNCITRAL/PCA, ICC, and SIAC cases. Lara is also passionate about pro-bono, serving on the firm’s pro-bono committee. She represents asylum seekers before French asylum jurisdictions as part of a collaboration between DLA Piper and the International Refugee Assistance Project (IRAP). She is also involved in the firm’s strategic litigation efforts to represent asylum seekers in Samos, Greece in applications before the European Court of Human Rights in conjunction with Avocats Sans Frontières (ASF). She has also advised NGOs on issues like whistleblower rights as well as French prison reform arising out of the COVID-19 pandemic.
Attorney-at-law admitted with the Supreme Court of IllinoisAvocat admitted to the Paris Bar EXPERIENCE
Member of a team representing a contractor in an ICC arbitration against its subcontractor in relation to claims related to the construction a solar power plant in North Africa
Member of a team representing a UAE investor in the oil sector in an investment arbitration under the OIC Treaty against a North African State in relation to claims arising out of a project for the upgrade and operation of a refinery in Libya.
Member of a team representing a Libyan-UAE joint venture in an ICC arbitration against its Libyan joint venture partner in relation to claims arising out of the interpretation of an agreement for the supply of crude oil. Member of a team representing a Gulf State in a ICC arbitration brought by a Singaporean engineering firm in relation to claims arising out of the design and construction of a Waste to Energy Plant.
Member of a team representing an leading intergovernmental organization in a UNCITRAL arbitration brought by an African provider of logistics and transportation services in relation to claims for breach of contract.
Member of a team representing a Turkish investor in an investment arbitration against Oman under the Turkey-Oman BIT in relation to the expropriation of an investment comprising an Off Plot Delivery Contract.
Member of a team representing a Jordanian-Lebanese investor in the telecommunications sector in an ICSID arbitration against Sudan under the Jordan-Sudan BIT and the Lebanon-Sudan BIT in relation to alleged unfair treatment of an investment in the Sudanese telecom sector.
Member of a team representing a European state in annulment proceedings of an investment arbitration award rendered in favour of a Russian energy company before the Paris Court of Appeal.
Member of a team representing a European state before a U.S. Federal District Court to enforce a an ICSID costs award in its favour.
Member of a team representing a Swiss investor against Latvia in an investment arbitration under the Switzerland-Latvia BIT in relation to claims arising out of the takeover of a Latvian bank. Languages
PHOTO: U.S. ambassador to the United Nations Linda Thomas-Greenfield abstains during a vote to approve a resolution calling for the "safe and unhindered delivery of humanitarian assistance at scale" in Gaza at UN headquarters in New York, on December 22, 2023. CHARLY TRIBALLEAU / AFP via Getty Images
The United States on Friday abstained from voting on a U.N. Security Council resolution that it repeatedly stonewalled and lobbied to weaken in the face of intense international opposition as Israeli forces continue to kill hundreds of Palestinians daily.
The newly passed resolution — which was introduced by the United Arab Emirates — calls for “urgent and extended humanitarian pauses and corridors throughout the Gaza Strip for a sufficient number of days to enable full, rapid, safe, and unhindered humanitarian access.”
Thirteen Security Council members voted in favor of the resolution. Russia joined the U.S. in abstaining.
The resolutioncalls for “urgent steps… for creating the conditions for a sustainable cessation of hostilities,” language that’s weaker than an earlier draft’s call for an “urgent and sustainable cessation of hostilities.”
Also removed from the final version was language condemning Israel’s indiscriminate attacks on Palestinian civilians, tens of thousands of whom have been killed, wounded, or left missing during 77 days of Israeli onslaught.
The vote came just after Russia proposed an amendment that would have restored language calling for an “immediate cessation of hostilities” to the resolution. The U.S. vetoed the amendment.
Earlier this month, the U.S. vetoed a separate Security Council resolution calling for a Gaza cease-fire. That resolution was later approved by the U.N. General Assembly in a 153-10 vote.
“It is disgraceful that the U.S. was able to stall and use the threat of its veto power to force the U.N. Security Council to weaken a much-needed call for an immediate end to attacks by all parties,” Amnesty International secretary-general Agnès Callamard said in a statement.
“This is a much-needed resolution — all efforts to address the unprecedented humanitarian catastrophe in Gaza must be welcomed — but it remains woefully insufficient in the face of the ongoing carnage and extensive destruction wrought by the government of Israel’s attacks in the occupied Gaza Strip,” Callamard continued. “Nothing short of an immediate cease-fire is enough to alleviate the mass civilian suffering we are witnessing.”
“Given the staggering death toll — with more than 20,000 killed in over two months — and the horrifying scale of destruction and devastation in Gaza, this is simply unacceptable,” she added.
In a statement giving a “qualified welcome” to the resolution, Mary Robinson — a former U.N. high commissioner for human rights and Irish president who currently chairs The Elders — said: “Agreement on this weak and overdue U.N. Security Council resolution is better than another U.S. veto. But the test of the resolution’s success will be how many lives are saved.”
“The people of Gaza are facing starvation: they need food, not words,” she added. “Neither Hamas nor Israel have complied with the previous resolution agreed last month. If the Security Council is to be credible, its members must push harder for implementation of its decisions.”
Lamenting that the resolution “became increasingly meaningless” as U.S. President Joe Biden “managed to delete the call for suspension of hostilities,” Trita Parsi, co-founder and executive vice president of the Quincy Institute for Responsible Statecraft, said on social media Friday that “Biden’s changes will help ensure that Israel’s slaughter in Gaza continues while minimizing the U.N.’s insight into what increasingly appears to be a genocide.”
“Biden is effectively running war crimes management for Israel,” he added.
Malcolm X pictured on March 1, 1964. Truman Moore / Getty Images
In deep times of sorrow and catastrophe, some of us flee. We flee either because we don’t want to face the weight and ugliness of the horror — willed ignorance — or we flee because we need a reprieve. I find myself needing a reprieve, though I’m by no means beyond the trappings of the former. There are other times when I seek out the wisdom of those human beings who refused to turn their faces from forms of social terror and found strength to endure. Think here of Ida B. Wells-Barnett and her powerful fight against the lynching of Black people as forms of white, twisted desire and an attempt to control Black freedom.
I recall as a teenager lying back on the floor listening to Malcolm X speeches on vinyl records that my father had collected. Malcolm X’s powerful and articulate voice encouraged me to read the dictionary, to embody the sting of his discourse, the truth that he spoke. I wanted to be like Malcolm X. I didn’t want to be a milquetoast person afraid to speak the truth. Many years later, I would read as much as I could get my hands on by and about Malcolm X. I found that many people were more interested in donning the X as opposed to understanding the complexity of the man. In 1991, I had the good fortune to meet Malcolm’s wife, Betty Shabazz, who also happily signed my copy of The Autobiography of Malcolm X. I also had the deep honor of meeting Malcolm’s youngest brother, Robert Little, in 1993. He and I spent deep quality time discussing Malcolm.
As I was thinking about the horrors taking place in Gaza, the Black Lives Matter movement, and so much more, I thought of Malcolm, his wisdom and his indefatigable courage. Wondering what Malcolm thought about the crucible of this moment, while understanding the potential mistakes involved in presentism, or where we judge the past using dominant attitudes from the present, I turned to scholar Michael Sawyer. Sawyer is an associate professor of African American Literature and Culture, a faculty affiliate of Africana Studies and the Director of Graduate Studies of the Department of English at the University of Pittsburgh, as well as the author of the groundbreaking book, Black Minded: The Political Philosophy of Malcolm X. We discussed what Malcolm X means to us today and why his thought continues to be powerfully germane. The interview that follows has been lightly edited for clarity and length.
George Yancy: When I say the name of Malcolm X (who later took the name El-Hajj Malik El-Shabazz) in the context of the college classroom, I find that many students mistakenly associate him with advocacy for wanton violence. But in Malcolm X Speaks (edited by George Breitman), Malcolm X is clear about how he understands violence. He says, “I have never advocated any violence. I have only said that Black people who are the victims of organized violence perpetrated upon us by the Klan, the Citizens’ Councils, and many other forms, should defend ourselves. And when I say we should defend ourselves against the violence of others, they use their press skillfully to make the world think that I am calling for violence, period.” Black self-defense — to take a stand against Black brutalization and oppression — for Malcolm X, is not the same as white terrorism, which is predicated upon the hatred of Black people, their dehumanization and disposability. Malcolm X reminds me of the distinction made between terrorism and the collective struggle against oppression maintained by the Palestinian American activist and scholar Edward Said.
Said is clear that terrorism or the emphasis on armed struggle that is indiscriminate and “sometimes foolishly and in a political sense stupidly relied on” is unacceptable. Said would not accept the killing of innocent civilians. But he was supportive of the struggle against oppression. It is not lost on me that Patrick Henry, who was one of the “founding fathers” of the United States and a famous orator, was against the hegemonic British rule over the American colonies. Indeed, he is known as saying, “Give me liberty, or give me death!” I imagine that the Black people that he enslaved would have been killed had they made such a fiery and insurrectionist claim against slavery and their so-called white masters. That brings me to my main question. Black people continue to live under conditions of anti-Black racism. Yet, when we resist, we are seen as violent. We can’t fight against anti-Blackness in the name of liberty where this might mean deciding to die in the process.
Talk about how Malcolm X would frame the contradictions that I’m suggesting. How might he propose that we collectively think about resisting anti-Black racism in the U.S. in the 21st century? And how might he propose Black people support other collective groups that have been negatively racialized and othered under colonial and oppressive conditions? I’m thinking here specifically of Palestinians. Malcolm X was critical of the dispossession of Palestinians, writing: “Did the Zionists have the legal or moral right to invade Arab Palestine, uproot its Arab citizens from their homes and seize all Arab property for themselves just based on the ‘religious’ claim that their forefathers lived there thousands of years ago? Only a thousand years ago the Moors lived in Spain. Would this give the Moors the legal and moral right to invade the Iberian Peninsula, drive out its Spanish citizens, and then set up a Moroccan nation where Spain used to be, as the European Zionists have done to our Arab brothers and sisters in Palestine?”
Michael E. Sawyer: First, George, I want to thank you for the opportunity to be in dialogue with you on this platform, especially as we prepare for the 100th anniversary of the birth of Malcolm X on May 19, 2024. The thrust of your question is timely and provocative in that it deals with the unspeakable violence we are all witness to in the conflict between Israel and putatively Hamas. I say putatively because the carnage we have witnessed is, in toto, skewed towards those we understand to be non-combatants. As we situate ourselves to deal with this question through the thinking of Malcolm X, we will have to develop some abstract understandings of several terms: violence vs. nonviolence, resistance, and something that approximates the right (or perhaps the necessity) to resist regimes of oppression, whether they be state-sanctioned or not.
Abstractly, Malcolm X insists upon a very careful, what I will call a “distinct-indistinction,” between violence and nonviolence as forms of resistance on the part of oppressed subjects. Broadly, he forces us to realize that as far as systems of power are concerned, any activity that is designed to destabilize structures of power are deemed “violent.” Meaning that all technologies of resistance — say, for instance, speech acts against a regime — are reacted to, or at least categorized, in the same manner as an armed insurgency. This means that as a practical matter, the telos [or end goal] of any form of protest — let’s use the term “disruptive activity” — will almost universally first be characterized as violent and then reacted to in violent fashion. That is, the abstraction I referenced above that needs to be further glossed as also distinct from acts of self-defense against violence which Malcolm X understands as required to be violent. That abstraction allows us to deal with the specificity of your question that I take to situate, and I believe this to be correct, the plight of Palestinians as inextricably related to the denial of liberty to Black people in this country.
That linkage is, in my estimation, one of the foundational advances provided by the philosophical system (if you will allow me that) Malcolm X developed in that he understands “Black” to reference aggrieved subjects wherever and whoever they might be; a form of global transnational and trans-subjective Blackness. What that means, returning to the abstraction developed above, is that resistance to the occupation of Gaza or the West Bank by anyone will necessarily be seen as violent by the state of Israel. And I want to take care to acknowledge that there are actors within that government who do not subscribe to this view, and are reacted to violently. That means that a terror attack like that on October 7 by Hamas and others will be understood as a kind of capstone in a logic of violence, whether individual acts in that chain of events can be characterized as violent or not.
What this seems to assert is that the answer to the totality of your question regarding what is to be done to effectively oppose systems of state-sanctioned oppression is to mount a structural/systemic response to the structural/systemic refraction of all protest into acts of violence that necessarily tend to blur and, at the same time, magnify actual acts of violence. What Malcolm X endeavors to do through his transnational and trans-subjective understanding of Black(ness) was to create a type of super-citizenship that enjoyed the protection of recognized states for those situated within crucibles of oppression wherever that might be. This becomes Black Panther Party orthodoxy in that oppressed African Americans were deemed to be substantively existing in colonies and therefore colonized. Here, “super” is in great measure meant to be something like “greater than” but also shorthand for “superseding” in that it is an overarching understanding that invalidates typologies of citizenship that are designed only to render subjects objects in terms of the law: acted upon rather than protected by. This would be the kinetic realization of the dormant or potential power of the United Nations Universal Declaration of Human Rights and other prohibitions against apartheid, etc. Aggrieved parties would have the ability, or more accurately already be understood to be protected and if necessary, dynamically so by international peace-keepers dedicated to a realization of the term “liberty” that hovers over this discussion. We are disconcertingly far from realizing that goal.
Part of how I think about anti-Black racism is through the lens of white supremacy, though I don’t limit my understanding of anti-Blackness to white groups such as Christian Identity, neo-Nazis or “alt-right” Republicans. Whiteness is not limited to overt hatred or conscious racial discrimination or the use of the N-word. White hegemony, white power and white privilege are systemic. Even poor white people get to benefit ontologically from being racially defined as white. In fact, to define white supremacy exclusively in terms of white hatred would exclude those white people who continue to reap the benefits from a system that dehumanizes Black people and other racially minoritized people. Whiteness functions to conceal its power through mundane processes that are structured as “normal.” To challenge white supremacy, one has to challenge the commonplace ways in which whiteness continues to operate and accrue a sense of safety for white people — being able to drive while white and feel no anxiety about being pulled over because one is white, shopping while white and not being racially profiled, and never needing to teach one’s white children about how to behave in the presence of police officers for fear that one is immediately suspected of being a “criminal.” As white educator Peggy McIntosh says, “In my class and place, I did not see myself as racist because I was taught to recognize racism only in individual acts of meanness by members of my group, never in invisible systems conferring unsought racial dominance on my group from birth.”
I find that when my white students discuss white supremacy, they limit their critiques to forms of discrete hatred or meanness. Encouraging them to rethink white supremacy through a systemic lens, where anti-Blackness is indissociable from whiteness as a structure, they become almost nihilistic or fatalistic, which is never my aim. I do want them to lean into the conundrum of what it means to be white and yet ethical under a system of anti-Blackness where they are complicit. That is crucial. For me, to undo the system of white supremacy would entail undoing whiteness as a site of hegemony and privilege.
As I mention in my book, Black Minded, which is the impetus for this discussion, for Malcolm X, all roads lead to revolution. What this requires is that the spirit of your insightful reference to Malcolm X’s use of the term Umwälzungbe unpacked. We first must disabuse ourselves of the predisposition to characterize all forms of disruption as revolutionary or revolution. So, to situate revolution as the genus of radical activity rather than a species of it is to make a categorical error that comes with dire consequences.
Briefly, if you think of a Lamborghini as the genus of car rather than a species of car, at least two bad things can happen. First, you won’t recognize other cars, or second, you might expect all things called “cars” to perform like Lamborghinis. So, if I think that all modalities of radicalism or radical activity — or perhaps more accurately, forms of disruption — are revolutionary, then I can miss things that don’t look like what I require them to look like that are in fact revolutionary and/or expect things like demonstrations to perform like revolution. Circling back and refining what I said about Malcolm X understanding all roads to lead to revolution is to understand just that. The road from Chicago to LA isn’t in LA when you first pull onto Route 66. There are miles to cover and things that have to happen and you may not make it, but these are steps in a particular direction. Any step toward the telos of revolution is understood to always already be revolutionary or violent and is thus obstructed. All of this is ably though incompletely taken up in Bernard Yack’s The Longing for Total Revolution: Philosophic Sources of Social Discontent from Rousseau to Marx and Nietzsche, which basically asserts that a preoccupation with a romanticized understanding of the French Revolution makes it impossible for us, in the aftermath of that chaos, to accurately characterize acts of protest against structured power; and here I want “characterize” to do a lot of work. I need it to mean the ability to properly plan, execute, witness, categorize and manage expectations. So, to me, what Malcolm X is saying is: Don’t expect a demonstration to upend a system and don’t be surprised when an actual act of revolution causes complete upheaval, which may not necessarily be what people are hoping for: colloquially, everyone wants to have a revolution, but nobody wants to clean up afterwards.
So, getting back to where you started, what you are describing to me with respect to students’ disaggregating commonplace complicity with white supremacy and anti-Blackness as unrelated from more dynamic forms of racial hatred is the result of another categorical error. So, if we understand whiteness and everything that comes with it as the genus, complicity with those benefits as well as actively functioning as a racist are species of whiteness that can be interrogated separately but understood to be related to one another in that whiteness understood in this fashion is the threshold condition for things that fall under it and to your point “where anti-Blackness is indissociable from whiteness as a structure.”
To get to the closing moments of this question, which is what needs to be done to begin to develop a program for the eradication of white supremacy globally, would first require that we have an informed reexamination of events. I mean something as basic as perhaps being willing to understand that the American Revolution was not a revolution, but rather something that approximates a civil war that was predicated upon refining the functioning of white supremacy outside of continental Europe. That continued with the Civil War in the 19th century, and Trumpism represents an attempt to revitalize essential elements of that practice that had been suppressed in the late 20th century. This reasserts that anti-Blackness that begins as chattel slavery and reverberates and evolves is the engine of white supremacy. To dismantle or render inoperative anti-Blackness would impair white supremacy. What that means is that white people must necessarily be willing to address the genus of whiteness that would be evacuated of its force by actively first understanding something as basic as that Black people exist outside of the necessity of what Toni Morrison understands as the “white gaze.”
Malcolm X also said that “the Negro Revolution is no revolution because it condemns the system and then asks the system that it has condemned to accept them into their system.” While I don’t see myself as a revolutionary (unless to be a revolutionary means that I am prepared to fight for love of the whole of humanity and the Earth), how might we as Black academics rethink ways in which we uncritically accept aspects of the system of white racial capitalism? For example, as professors, how might we change the system when we are in many ways part of the professional managerial class? I’m trying to be honest here, taking Malcolm X at his word.
This formulation on the part of Malcolm X that refines the term “Revolution” with the modifier “Negro” is, in many ways, Malcolm X at his best. I say that to mean the way Malcolm turns to Black people and endeavors for us to redefine ourselves as the first step toward something that I want to call Self-Authorized Blackness. Malcolm X understands the term Negro to be more than pejorative but to represent the verbalization of the debasement of Black identity that unmoors it from referents that aren’t dictated by white supremacy. You see this most exemplified by his refusal in multiple public forums to allow white people to force him to utter what he understood as his “slave name.” That’s something that Negros do, not Black People, and as a necessary product of that claim, revolution that seeks to find subjects welcomed by the very system that made the revolution necessary in the first place is a waste of time, and worse, tends to reify the problem. So, to get at your really difficult question, what we need to do as Black academics as distinct from what Malcolm X would pejoratively understand as Negro academics is to exhibit the type of bravery, intellectual and otherwise, that he exemplified. That means — and this is to mechanically adopt everything we have been talking about here — calling things what they are, and in so doing, having the proper expectations for them. For me, that means the work we do within the structure of the university itself that I’m using as a master signifier for the business of Western thought, not necessarily the substance of it, can be disruptive, demonstrative and provocative, but probably not revolutionary. I don’t think it’s an accident that so many important movements begin on campuses and then find themselves facing outward but never forgetting that beginning. I think that it is incumbent upon actors within the academy who are serious about the kind of disruption we are understanding Malcolm X to be demanding of us to be diligent about maintaining a relationship to what I want to call The Black Commons. Not as a hierarchical referent but to understand that space as the place where the theory of revolutionary disruption of the status quo can be put into practice.
Malcolm X stressed the importance of the necessity of Black people loving themselves. He understood the importance of the complex and toxic ways in which Black people had internalized what I have theorized as the white gaze. It is a gaze that is part of a larger epistemic structure that refuses to see Black people as human and deserving of respect. His love for Black people didn’t just end after he parted ways with the Nation of Islam. He continued to teach Black people the importance of decolonizing their minds, of freeing themselves from the lies and myths that were designed to keep them oppressed. Philosophically, Malcolm X emphasized a counter-narrative that uplifts Black dignity and Black existential and cultural vibrancy. He spoke unambiguously about the ineradicable value of Black life. Malcolm X’s message predates the contemporary manifestation of the Black Lives Matter (BLM) movement. In what ways do you see Malcolm X’s political and cultural philosophy as a precursor to BLM?
Ishmael Reed, during an event memorializing Max Roach’s We Insist!: Freedom Now Suite at Harlem Stage, proposed that Black Studies became necessary in the wake of the assassination of Malcolm X. I don’t disagree with that, but want to use your question to further pull that thread and say that the mirror that Malcolm X held up to the world generally and Black folks in particular was meant to position us to study Blackness from a perspective of the kind of love you are drawing our attention to with this question. I think your marshaling of your theorization of the white gaze resonates with what I gestured at with bringing Morrison to the conversation. What I mean by putting you in conversation with Morrison and Malcolm X is to propose that the eradication of the white gaze is to resolve the deleterious effects of the misapprehension of true identity (self-consciousness) that W. E. B. Du Bois begins with when he insists that double consciousness “…only lets [Black people] see [themselves] through the revelation of the other world.” Malcolm, Morrison and you want to do (when I say “do” I mean “be” in the philosophical sense of “Being”) different. When I say different, I mean to move beyond a definition of Being that has been hijacked by white supremacy and anti-Blackness. Instead, the three of you start from a perspective of Love for Black people rather than hate.
This is important for a bunch of reasons, but significantly I want to lean into the notion of Malcolm X as beginning and ending with Love to deal with the misapprehension of him as angry and violent; a minister of hate as he was often labeled. To Love Black People in the context of negatively framed Blackness in what I have called the coercive crucible of white supremacy and anti-Blackness is disruptive and deemed violent. This is why the concept of Black Life “Mattering” was met at best with derision and at worst with violence. That is the substance, violence, of the Blue Lives Matter response to the slogan Black Lives Matter. It’s a threat, and one that has to be taken seriously in that it isn’t a meta threat but a physical one. So, in the same way that Reed sees Malcolm X’s death as the necessary and sufficient catalyst for Black Studies, I would propose that his notion of Black Love for the Black Self is the framework upon which BLM, the concept, hangs. Malcolm’s call to love your Black self is necessarily a presupposition of the fact that Black people matter in positive ways and not to matter in only being demonstrated to not matter, resonating with Giorgio Agamben’s consideration of the homo sacer.
What becomes clear to me is that Malcolm X’s aim — which was certainly impacted by the teachings of the honorable Elijah Muhammad — was to rethink the semiotics of Blackness, to rethink the political, economic and ideological rendering of the Black body as slavish. In a talk that Malcolm X gave at the University of Ghana on May 13, 1964, he said, “Either you are a citizen or you are not a citizen at all. If you are a citizen, you are free; if you are not a citizen, you are a slave.” As I thought about this quote, I wondered what Malcolm X would think about Afropessimism. Despite the power of his message, its legacy, it is certainly clear that many Black people continue to doubt their status as “citizens” given the continued anti-Black practices within the U.S. Clearly, George Floyd died at the hands of an empire that regards Black life on the cheap. Black people continue to be exposed to gratuitous violence, are subjected to general dishonor, and their children are taken from them through so many death-dealing ways (shot and murdered unarmed, incarcerated, rendered abject through medical racism and child welfare). How might Malcolm X sustain a conceptualization of Blackness as freedom through such pervasive anti-Black hydraulics, especially given the challenging and powerful claim articulated by scholar Frank Wilderson that “Blackness is coterminous with slaveness.”
I want to begin at the end of your question with Professor Wilderson’s assertion that “Blackness is coterminous with slaveness.” I really need to gloss this, and I want to do that through everything we have been saying about Malcolm X’s love for Black people and being Black. If by that assertion, Wilderson means that Blackness as framed by white supremacy — and here I’m thinking of what Du Bois says about the inability to know the self when viewing the self through the framework of those dedicated to your destruction — then I would agree that Blackness as such under those conditions can appear to be coterminous with slaveness. I believe Malcolm X and I also want to do something different and say that what I would call Negatively Framed Blackness is conterminous with “slaveness” and Blackness qua Blackness is the interruption of that binary without the necessity of dialectical interaction. This is the mirror that Malcolm holds up for the use of Black people. A mirror that allows self-reflection and authorization that meets that Black subject at the point of their own positive eruption that happens beyond the boundary of, back to your term, the white gaze. I agree with Wilderson in that so long as we countenance the capturing of important terms like Being, Subject, Human, Ontology, etc. by white supremacists, then we are indeed trapped in that semiotic funhouse. This is the rethinking of semiotics of Blackness that you put into play. This is the substance of your provocation in the question above that deals with the difference between Negro Revolution and Black Revolution.
I would say that for me, participating in a linguistic regime that refuses the existence of Blackness as a positive vibration is to accept the totalizing nature of the system of white supremacy and I refuse that. I insist that there was Blackness as a positive way of Being before the Middle Passage and Malcolm X’s loving on Black people in order to insist on us loving ourselves is Black Revolution then, now, and in the future. I love the phrase “pervasive anti-Black hydraulics” because it speaks to the mechanical way I see the world, and linguistically insists that there is a pervasive Black hydraulic pulsing away that, again, I want to assert is not designed, constructed, operated or maintained in dialectical congress with white supremacy or anti-Blackness.
To that end — and this is a part of your question I don’t want to miss dealing with — I think Malcolm X would see Afropessimism as an essential step in the long march toward the type of Revolutionary Blackness he insists upon that is not preoccupied with but fully aware of the framework that discourse so accurately maps. I don’t believe that Negatively Framed Blackness or Negative Black Being is either ontologically or the telos of Blackness, and I don’t want to have that sound Pollyannaish but rather a position of aspiration informed by the dogged durability of Black people under the dire conditions of threat that you have referenced here. That’s why I get up in the morning. To me, that is why you put in the effort to produce these conversations and why I took the time to try to participate in a manner that is I hope useful. Thank you so much for this opportunity.
ABOUT THE INTERVIEWER:
George Yancy is the Samuel Candler Dobbs professor of philosophy at Emory University and a Montgomery fellow at Dartmouth College. He is also the University of Pennsylvania’s inaugural fellow in the Provost’s Distinguished Faculty Fellowship Program (2019-2020 academic year). He is the author, editor and co-editor of over 20 books, including Black Bodies, White Gazes; Look, A White; Backlash: What Happens When We Talk Honestly about Racism in America; and Across Black Spaces: Essays and Interviews from an American Philosopher published by Rowman & Littlefield in 2020.
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W.E.B. DuBois (1868-1963)
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Dr. Martin Luther King, Jr. (1929-1968)
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James Baldwin (1924-1987)
"Precisely at the point when you begin to develop a conscience you must find yourself at war with your society."
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Nina Simone (1933-2003)
"There's no other purpose, so far as I'm concerned, for us except to reflect the times, the situations around us and the things we're able to say through our art, the things that millions of people can't say. I think that's the function of an artist and, of course, those of us who are lucky leave a legacy so that when we're dead, we also live on. That's people like Billie Holiday and I hope that I will be that lucky, but meanwhile, the function, so far as I'm concerned, is to reflect the times, whatever that might be."
Amilcar Cabral (1924-1973)
"Always bear in mind that the people are not fighting for ideas, for the things in anyone's head. They are fighting to live better and in peace, to see their lives go forward, to guarantee the future of their children ....Hide nothing from the masses of our people. Tell no lies. Expose lies whenever they are told. Mask no difficulties, mistakes, failures. Claim no easy victories..." .
Angela Davis (b. 1944)
"The idea of freedom is inspiring. But what does it mean? If you are free in a political sense but have no food, what's that? The freedom to starve?”
Duke Ellington (1899-1974)
“Jazz is the freest musical expression we have yet seen. To me, then, jazz means simply freedom of musical speech! And it is precisely because of this freedom that so many varied forms of jazz exist. The important thing to remember, however, is that not one of these forms represents jazz by itself. Jazz simply means the freedom to have many forms.”
Amiri Baraka (1934-2014)
"Thought is more important than art. To revere art and have no understanding of the process that forces it into existence, is finally not even to understand what art is."
Frederick Douglass (1817-1895)
"Power concedes nothing without a demand. It never did and it never will. Find out just what any people will quietly submit to and you have found out the exact measure of injustice and wrong which will be imposed upon them, and these will continue till they are resisted with either words or blows, or both. The limits of tyrants are prescribed by the endurance of those whom they oppress.” --August 3, 1857
Cecil Taylor (1929-2018)
“Musical categories don’t mean anything unless we talk about the actual specific acts that people go through to make music, how one speaks, dances, dresses, moves, thinks, makes love...all these things. We begin with a sound and then say, what is the function of that sound, what is determining the procedures of that sound? Then we can talk about how it motivates or regenerates itself, and that’s where we have tradition.”
Ella Baker (1903-1986)
"Strong people don't need strong leaders"
Paul Robeson (1898-1976)
"The artist must take sides. He must elect to fight for freedom or for slavery. I have made my choice. I had no alternative."
John Coltrane (1926-1967)
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Miles Davis (1926-1991)
"Jazz is the big brother of Revolution. Revolution follows it around."
C.L.R. James (1901-1989)
"All development takes place by means of self-movement, not organization by external forces. It is within the organism itself (i.e. within the society) that there must be realized new motives, new possibilities."
Frantz Fanon (1925-1961)
"Now, political education means opening minds, awakening them, and allowing the birth of their intelligence as [Aime] Cesaire said, it is 'to invent souls.' To educate the masses politically does not mean, cannot mean, making a political speech. What it means is to try, relentlessly and passionately, to teach the masses that everything depends on them."
Edward Said (1935-2003)
“I take criticism so seriously as to believe that, even in the midst of a battle in which one is unmistakably on one side against another, there should be criticism, because there must be critical consciousness if there are to be issues, problems, values, even lives to be fought for."
Antonio Gramsci (1891-1937)
“The challenge of modernity is to live without illusions and without becoming disillusioned. There must be pessimism of the intellect and optimism of the will.”
Susan Sontag (1933-2004)
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Kofi Natambu, editor of The Panopticon Review, is a writer, poet, cultural critic, and political journalist whose poetry, essays, criticism, reviews, and journalism have appeared in many literary magazines, journals, newspapers, and anthologies. He is the author of a biography MALCOLM X: His Life & Work (Alpha Books) and two books of poetry: THE MELODY NEVER STOPS (Past Tents Press) and INTERVALS (Post Aesthetic Press). He was the founder and editor of SOLID GROUND: A NEW WORLD JOURNAL, a national quarterly magazine of the arts, culture, and politics and the editor of a literary anthology NOSTALGIA FOR THE PRESENT (Post Aesthetic Press). Natambu has read his work throughout the country and given many lectures and workshops at academic and arts institutions. He has taught American literature, literary theory and criticism, cultural history and criticism, film studies, political science, creative writing, philosophy, critical theory, and music history and criticism (Jazz, Blues, R&B, Hip Hop) at many universities and colleges. He was also a curator in the Education Department of Detroit’s Museum of African American History. Born in Detroit, Michigan, Natambu currently lives in Berkeley, California with his wife Chuleenan.
