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Armed black anger carried an irrepressible message. ) the response of the dominant (white) culture was unremitting repression in the immediate moment and relentless rollback of affirmative action gains over the course of ensuing decades. But Cone’s articulation most provocatively names the continuing theological stakes. Black Power as a social movement found its extreme of expressive urgency in urban fire. Cone claims that fire as “christological” and projects its only possible future “banking” as a new realization of American wholeness.

Los Angeles in 1992 was a rejoinder of continuing confrontation, one more time, screaming black pain as warning and black empowerment as its necessary remedy. What had changed from the 1960s was that now that cry of refusal echoed anguish among Mexican migrants and Salvadoran refugees, Korean capitalists and Jamaican rastas, Filipino war vets and even welfare-dependent Anglos. ), so in Los Angeles black rage crystallized a “rainbow riot” of outrage. How such might be understood as a soteriological demand aimed at white power is the subject of this book.

Communities crunched together in slum streets or represented together in the virtual beats of video, radio, and TV cameo (even while separated by police and concrete) increasingly borrow and beg from each other. At the level of youth culture, hip-hop has emerged from the hard pavement and harder encampments of the Bronx to become a kind of new worldidiom of adolescence-on-the-rise against its despised youthfulness. Recent protests like those witnessed in Seattle or Genoa over WTO manipulations of world trade in favor of already dominant parties throws up the prospect of a carnivalesque parade of concern: the rap generation in league with Third World farmers, blue-collar laborers marching with Green Peace conspirators, Catholic Workers making cause with cyberpunk hackers, anarcho-primitivist visionaries and mainstream environmentalist organizers sharing water bottles, indigenous rights activists and soccer moms arm-in-arm.