Adam Ewing's The Age of Garvey: How a Jamaican Activist Created a Mass Movement and Changed Global Politics assesses the influence of Pan-African icon Marcus Mosiah Garvey on the political and cultural currents of the African diaspora beyond his work with the Universal Negro Improvement Association (UNIA). Ewing's attention to Garvey as activist, thinker, and personality informs his sense for the growth and character of the UNIA. Describing a well-traveled man whose movement across the black Atlantic World at the height of European imperialism led to the crafting of a counter-narrative to colonial domination, Ewing's Garvey channeled the restless energy of early twentieth century African peoples through a broad vision of an empowered African world community. Ewing details the dramatic rise of the UNIA as a phenomenon matched only by the decline of Garvey as a leader and voice in the post-First World War world. Ewing retells the well-known story that lead to Garvey's fall – his public feuds, prosecution by metropolitan governments, scandals, imprisonment, and finally exile – not as an end but as the close of a stage of Garvey's legacy.

Section Two, ‘The Age of Garvey’, explores the struggle of African peoples as a transnational phenomenon. Ewing places Garveyism and the members of a post-Garvey UNI in a global anticolonial political framework. Ewing effectively presents Garveyism as a movement in step with the rise of post-First World War nationalism in colonized societies and as a framework by which a global colonized class could come to recognize its cross racial/ethnic allies. The decentralized organizing work of the post-Garvey UNIA seeded the imagination and vision of subsequent generations of Africana leaders of latter twentieth century transnational black activism. Adam Ewing's The Age of Garvey is a thorough, imaginative, and expansive analysis of Marcus Garvey, his movement, philosophy, and influence as a paradigm shift that brought black mass movement into the twentieth century and, by doing so, changed it.

Reiland Rabaka's erudite and far-reaching work, Concepts of Cabralism: Amilcar Cabral and Africana Critical Theory, serves two important tasks. It does yeoman's work in the continued reassessment of the theory and praxis of Guinean nationalist, Amilcar Lopes Cabral, and it expands the boundaries of Africana Studies by insisting upon its contributions to Critical Theory. Rabaka sees Amilcar Cabral's theoretical assertions as transcending the Pan-Africanist, Marxist, and postcolonial labels placed on it by generations of scholars. Cabralism in its methodological approach to formulating revolutionary theory/praxis complicates the boundaries of Critical Theory by expanding its concerns beyond Eurocentric subjects. Situating Cabral alongside W. E. B. DuBois and Frantz Fanon, Rabaka explores the questions, concerns, and methodologies of radical Africana intellectuals and activists. Cabral's thought expands the scope of Critical Theory by addressing the fundamental issues of race, class, domination, and human freedom as argued from the perspective of the unspoken subject of modernity's development, the Africana subject. Beyond the focus on Cabralism's place in (Africana) Critical Theory, Concepts of Cabralism establishes the foundations by which the paradigm altering, or more accurately, the disruptive thinkers and activists within the Africana Radical Tradition can be synthetically engaged. Concepts of Cabralism is effective in its rigorous engagement with Cabral's theoretical legacy and provides a framework by which Critical Theory and Africana Studies can realize their mutual and necessary affinities. Concepts of Cabralism is an important work that serves as an important evolutionary step in Cabral scholarship, Critical Theory and the analytical potency of Africana Studies.