The Supermarxists and Pan-Africanism

Abstract

I still feel it (Marxism) has been one of the most important phenomena in history and one of the greatest catalysts for change and transformation of society. The mistake of orthodox Marxists was to assume that the Manifesto, published in 1847, contained immutable scientific truth [Djilas, 1976]. I think I have said enough to make it understood that it is neither Marxism or Communism that I renounce, but it is the use that certain people have made of Marxism and Communism of which I disapprove. What I want is Marxism and Communism to be placed in the service of the black peoples and not the black peoples in the service of Marxism and Communism [Cesaire, 1956].

Social reasons for skin tone preferences of Black school-age children.

“…kin tone consciousness and discrimina tion are deeply embedded in the black American experience (Drake & Cayton, 1962;Jones, 1973;Poussaint, 1972). The existence of a hierarchical skin tone belief and value system has been repeatedly doc umented in both lay and scientific literature (Agyeman, 1981;Anderson, 1982;Brody, 1963;Frazier, 1932;Lincoln, 1968;Lind, 1914;McKay, 1968;Myrdal, 1944). The consensus in the literature is that individu als of lighter complexion were preferred as friends and marital partners (Hill, 1944;Holtzman, 1973;Marks, 1947;Seeman, 1946), were more likely to be employed in status occupations, and were more socially mobile (Edwards, 1972;Freeman, Ar mour, Ross, & Pettigrew, 1966;Ransford, 1970).…”

Who Needs African Studies?

“…It must be supplemented, integrated with, the struggle of the peoples of Africa against imperialism, which struggle is a universal task, for black and white Americans as well as African." For a counterblast against "imperialism of the left," see Agyeman (1978).…”

Systematic Nationalism

“…One method is designed to deal with class contradictions, the other speaks to race as a contradiction. Thus, the contributions of Marxism cannot be ignored; they must be placed in context (Agyeman, 1978).…”