Who’s afraid of Black Studies? White supremacists, fascists, the ruling class, and even some liberals. As well they should be. Not everything done in the name of Black Studies challenges the social order. Like any field, it has its own sharp divisions and disagreements. But unlike mainstream academic disciplines, Black Studies was born out of a struggle for freedom and a genuine quest to understand the world in order to change it, presenting political and moral philosophy with their most fundamental challenge. The objects of study have been Black life, the structures that produce premature death, the ideologies that render Black people less than human, the material consequences of those ideologies, and the foundational place of colonialism and slavery in the emergence of modernity. Black Studies grew out of, and interrogates, the long struggle to secure our future as a people and for humanity by remaking and reenvisioning the world through ideas, art, and social movements. It emerged as both an intellectual and political project, without national boundaries and borders. The late political theorist Cedric J. Robinson described it as “a critique of Western Civilization.”
A chief target of this critique has been the interpretation of history. Battles over the teaching of history are never purely intellectual contests between ignorance and enlightenment, or reducible to demands to insert marginalized people into the curriculum.3 Contrary to the common liberal complaint that schools “ignore” the history of slavery and racism, Black and Native people have long occupied a place in school history curricula. Generations of students learned that white people settled the wilderness, took rightful ownership of the land from bloodthirsty Indians who didn’t know what to do with it, and brought the gift of civilization and democracy to North America and the rest of the world. During most of the twentieth century, students were taught that Negroes were perfectly happy as slaves, until some conniving Republicans and carpetbaggers persuaded them otherwise. Leading history books by Ivy League professors repeated the myth, and in the first epic film in the US, D. W. Griffith depicted the “great and noble” Ku Klux Klan redeeming the South from rapacious, ignorant Negroes and shifty carpetbaggers, obliterating all vestiges of the Black struggle to bring genuine democracy to the South and the nation.
Black scholars and their allies consistently contested these narratives. In “The Propaganda of History,” the last chapter of his epic text Black Reconstruction in America (1935), W. E. B. Du Bois called out the ideological war on truth masquerading as objective scholarship. He believed in reason but came to see its futility in the face of white supremacy, colonial rule, and “one of the most stupendous efforts the world ever saw to discredit human beings, an effort involving universities, history, science, social life and religion.”