A 2008 cover of The New Yorker featured a much-discussed Black Power parody of Michelle and Barack Obama. The image put a spotlight on how easy it is to flatten the Black Power movement as we imagine new types of blackness. Margo Natalie Crawford argues that we have misread the Black Arts Movement's call for blackness. We have failed to see the movement's anticipation of the "new black" and "post-black." Black Post-Blackness compares the black avant-garde of the 1960s and 1970s Black Arts Movement with the most innovative spins of twenty-first century black aesthetics. Crawford zooms in on the 1970s second wave of the Black Arts Movement and shows the connections between this final wave of the Black Arts movement and the early years of twenty-first century black aesthetics. She uncovers the circle of black post-blackness that pivots on the power of anticipation, abstraction, mixed media, the global South, satire, public interiority, and the fantastic.

A 2008 cover of The New Yorker featured a much-discussed Black Power parody of Michelle and Barack Obama. The image put a spotlight on how easy it is to flatten the Black Power movement as we imagine new types of blackness. Margo Natalie Crawford argues that we have misread the Black Arts Movement's call for blackness. We have failed to see the movement's anticipation of the "new black" and "post-black." Black Post-Blackness compares the black avant-garde of the 1960s and 1970s Black Arts Movement with the most innovative spins of twenty-first century black aesthetics. Crawford zooms in on the 1970s second wave of the Black Arts Movement and shows the connections between this final wave of the Black Arts movement and the early years of twenty-first century black aesthetics. She uncovers the circle of black post-blackness that pivots on the power of anticipation, abstraction, mixed media, the global South, satire, public interiority, and the fantastic.

Contributors to this issue of Nka complicate the key paradigms that have shaped the theories and cultural productions of the African diaspora by offering a critical and nuanced analysis of global black consciousness. Literary scholars, historians, visual art critics, and diaspora theorists explore the confluence between theories of African diaspora and theories of decolonization. They examine the intersections of visual art, literature, film, and other cultural productions alongside the crosscurrents that shaped the transnational flow of black consciousness. The contributors revisit major black and Pan-African intellectual movements and festivals in the 1960s and 1970s, including the Dakar Festival of World Negro Arts held in Dakar in 1966, the Pan-African Cultural Festival in 1969 in Algiers, and FESTAC 1977 in Lagos, Nigeria. Throughout this issue, the contributors examine both the problem and promise of mobilizing "blackness" as a unifying concept. Contributors: Hisham Aidi, Souleymane Bachir Diagne, Ahmed Bedjaoui, Margo Natalie Crawford, Romi Crawford, Lydie Diakhate, Manthia Diawara, Amanda Gilvin, Salah M. Hassan, Shannen Hill, Tsitsi Jaji, Barbara Murray, Zita Nunes, Ugochukwu-Smooth C. Nzewi, Richard J. Powell, Holiday Powers, Shana L. Redmond, Penny M. Von Eschen, Dagmawi Woubshet