I use the concept of Fanonian freedom to unpack the complex politics of recognition that trap music holds for Black liberation. This article makes a case for trap music as a form of political engagement and political mobilization for young Black folks. This explains why White supremacy must erase blackness, prop up Negro-ness, and silence or disparage the Black Power Movement, whose affirmation of blackness carried the seeds of White supremacy’s destruction. The author posits the notions of Negro and Black not simply as identity labels, but as subconscious orientations where antiblackness functions as the pathological source fueling White supremacy’s genocidal nature.
This pattern of highlighting Negro integrationists and vilifying Black separatists remains a refrain in the way US history is told. What is left silent or disparaged is the subsequent Black Power Movement, in which Africans called themselves Black and understood freedom as regrouping on an independent, often African-centered basis. Our culture highlights that which is associated with the classical Civil Rights Movement, when Africans called themselves Negro and freedom was equated with integrating into white society. Written to recapture the original purpose of Africana Studies, this analytic essay starts with an observation of US social movements of the 1950s and 1960s. For developmental psychologists concerned with humanity transformation, we propose a step back from the dominant approach in developmental psychology to better afford an actional stance.
We argue that anti-Blackness is inextricably tied to capitalism’s historical development and that developmental psychologists concerned with humanization can adopt a decolonial attitude in service of that goal. Accordingly, we discuss the case of anti-Blackness in the ecology of Black youth’s development and its origins with the natural slave, arguing that the child–adult trajectory is distorted for Black youth. A fundamental error is being made when modern/colonial capitalist Man remains the unquestioned representative of the human. While culturally sensitive variants of ecological systems theory take important strides in identifying how racialization structures the world in which youth develop, limits remain for critical researchers interested in humanity transformation projects. Recent research in developmental psychology situates human development in ecological systems.
The role of colonialism in the development of the global capitalist system not only introduced a new material social relation involving literal slaves and masters in an antagonistic division of labor, it also introduced an ontological shift that positioned Black people as nonhuman and persists beyond the material end of colonialism and slavery, operating as a facet of coloniality (Maldonado-Torres, 2017). This equation of Black people with the "natural slave" is definitive of anti-Black racism today and produces Black invisibility: the experience of having one's presence erased, personhood denied, point of view refused, plurality or diversity flattened to nonexistence, and position defined as incapable of reason (Gordon, 1995b (Gordon,, 2018. Beyond the way Black people have been constructed in the eyes of colonial forces, there are also material practices common in imperial capitalist expansion that result in epistemic suppression, where peoples' indigenous forms of knowledge production, models of meaning-making, forms of expression, and subjectivities were repressed during colonization (Child, 2000 Lajimodiere, 2019 Lomawaima, 1995 Miranda, 2010 Oyěwùmí, 1997 Quijano, 2000 Trafzer, 2006 also see Gordon, 1995a andMaldonado-Torres, 2017, for additional relevant discussion).
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