Black Agenda Report
Black Agenda Report
News, commentary and analysis from the black left.

  • Home
  • Africa
  • African America
  • Education
  • Environment
  • International
  • Media and Culture
  • Political Economy
  • Radio
  • US Politics
  • War and Empire
  • omnibus

The Conspicuous Absence of Derrick Bell—Rethinking the CRT Debate, Part 1
Patrick D. Anderson
23 Jul 2021
The Conspicuous Absence of Derrick Bell—Rethinking the CRT Debate, Part 1

Bell levels a class critique against the Black bourgeoisie, whom he sees as having led Black political protest down the wrong path time and time again.

“Bell favored a cyclical view of history in which Black people experience progress through interest convergence and setbacks under racial sacrifice.”

Recent debates about Critical Race Theory (CRT) have been abysmally uninformed at best and utterly inaccurate at worst. From corporate media and right-wing rags to independent left media, almost everyone has misrepresented or misunderstood the origins, histories, and theories of what is today known as CRT. This three-part series corrects these misunderstandings. Part 1 provides an overview of the work of Derrick Bell, the “father of critical theory.” Part 2 provides a detailed intellectual history of CRT. Part 3 presents a critique of intersectionality as an idealist, liberal iteration of CRT. The debates about Critical Race Theory (CRT) have raged in Amerika for over a year now. Though defenders and detractors alike claim to know what CRT “really” is, none of them have taken care to examine the philosophy of Derrick Bell, a man who is widely considered the “father of critical race theory.” Even Kimberlé Crenshaw, who has been treated as the foremost authority on CRT as of late, once referred to Bell as “as scholar who lit the path toward Critical Race Theory” and one to whom scholars of CRT “owe an enormous intellectual debt.” Some commentators have suggested that Bell’s CRT is a liberal philosophy. But unlike most of what passes as CRT today, Bell’s CRT is actually rooted in the Black Radical Tradition, with explicit roots in Black Nationalism and anticolonialism. Bell takes his inspiration from Paul Robeson, Frantz Fanon, Robert L. Allen, and the later writings of W. E. B. Du Bois. The tone of his writing and the strategies he offers more closely resemble Black Power than The Audacity of Hope. Derrick Bell’s version of CRT has nothing to do with the version of CRT now championed by liberal academics, Democratic party functionaries, corporate media mouthpieces, and the elites of the military-industrial complex. 

By highlighting three of the most dominant themes in Bell’s CRT—materialism, realism, and anticolonialism—it becomes possible to understand the aspects of Bell’s philosophy that make it far more radical than the watered-down liberal ideology being trafficked as CRT today. 

Bell was born in 1930 in Pittsburgh, Pennsylvania, and in 1957, he completed a law degree at the University of Pittsburgh School of Law. Bell was highly active in civil rights litigation during the 1950s and 60s. After a brief appointment in the civil rights division of the U.S. Justice Department, Bell resigned to work full time for the NAACP’s Legal Defense and Educational Fund. During this time, Bell worked on dozens of desegregation cases, giving him firsthand experience where ligation and activism overlap. 

“Bell takes his inspiration from Paul Robeson, Frantz Fanon, Robert L. Allen, and the later writings of W. E. B. Du Bois.”

In 1967, Bell left the NAACP to take up academic work, first at the University of Southern California and later at Harvard Law School. At Harvard, Bell developed a critique of the civil rights movement’s litigation strategies, and this critique provided Bell with the foundational principles of CRT. In 1973, Bell published his groundbreaking textbook Race, Racism, and American Law, the first law textbook to examine the racial implications of U.S. legal structures. During the 1980s, Bell would move from university to university, often leaving to protest the refusal of schools to hire more faculty of color. In 1991, he began teaching at New York University, where he would remain active until his death in October 2011. 

The first theme in Bell’s CRT is materialism, which provides the basis for his theory of racial fortuity. Like other materialists, Bell argues that economic factors provide the foundation for other social and political phenomena and that people are primarily motivated by interests rather than moral considerations. In Silent Covenants, Bell asks: “What are the motivations, the invisible forces, that move both individuals and groups to function so predictably across time and a wide variety of conditions as to ensure a perpetually subordinate role for all but a fortunate few of those Americans who are not white?” His answer: economic interests. Referring to “racism’s economic foundation,” Bell concludes that Black people are trapped in “a giant, unseen gyroscope” of white decision making that always puts white interests before the interests of racialized groups. 

Bell’s theory of racial fortuity is grounded in his materialism. Because people act based on their interests and because white people hold the majoritarian power position in Amerika, Bell concludes that the conditions Black life in the U.S. depend on whether Black interests coincide with white interests. In instances where there is “interest convergence,” Black and white interests align and Black people achieve legal and social wins. When such convergence ends, however, white people not only cease their support for Black interests but often being actively opposing Black interests in a process Bell calls “racial sacrifice.” Bell calls this process racial fortuity because the lives and well-being of Black people remain subject to chance, caught between interest convergence and racial sacrifice. 

“Black people are trapped in “a giant, unseen gyroscope” of white decision making.”

Through the lens of racial fortuity, Bell rejects the liberal view of history as one of racial progress, favoring instead a cyclical view of history in which Black people experience progress through interest convergence and setbacks under racial sacrifice. For example, Bell argues that the Emancipation Proclamation and the Civil War Amendments to the U.S. Constitution are instances of interest convergence. In the first case, ending slavery was a means to the end of “saving the union”; in the second case, the amendments helped the Republicans maintain control of Congress. However, these instances of interest convergence were followed by two instances of racial sacrifice: the Tilden-Hayes compromise, which ended Reconstruction, and the disenfranchisement of Black voters in the South, which prevented Black voters from influencing elections in those states. 

For Bell, the most important example of interest convergence is the Supreme Court decision in Brown v. Board of Education, which ruled that racial segregation is unconstitutional. Bell originally argued this in his 1980 paper “Brown v. Board of Education and the Interest-Convergence Dilemma,” where he posited that the Court’s decision resulted not from a moral concern about Black well-being under Jim Crow regimes but from three international and domestic interests. Internationally, the U.S. needed to end segregation because it embarrassed the country on the world stage and undermined Cold War imperatives. Bell’s thesis was later corroborated by historian Mary Dudziak, who demonstrated that the Supreme Court wanted to end segregation because the Soviet Union and Third World anticolonial movements were using Jim Crow to criticize Amerika. Domestically, the U.S. needed to end segregation because it needed to gain Black support for Cold War foreign policy and because segregation was viewed as a barrier to industrialization in the South. 

Thus, Bell’s materialism inspires his theory of racial fortuity, which interprets even the most celebrated events of Amerikan racial history as cynical decisions designed to advance capitalists and imperialist ends. 

“The U.S. needed to end segregation because it embarrassed the country on the world stage and undermined Cold War imperatives.”

The second theme in Bell’s CRT is realism, which provides the basis for his theory of racial realism. Bell’s realism begins with an emphasis on the empirical realities of Black people in Amerika. On this view, CRT politics beings with historical and sociological descriptions about what is rather than with idealistic hopes about what might be. But for Bell, when we examine the patterns of racial fortuity in Amerikan history, we should reach the obvious conclusion: there is no empirical reason to believe that racism and white supremacy will ever come to an end in Amerika. In other words, U.S. history suggests that racism is permanent and racial equality is impossible. To be sure, Bell does not mean that racism is an ahistorical or eternal phenomenon; rather, he says that nothing in Amerikan history would make any reasonable person believe that racism will end in the U.S. 

Bell has gotten a lot of heat from critics who claim that racial realism leads to inaction, pessimism, and fatalism. But Bell argues that the problem is not the struggle but the aim of the struggle. Too much energy and too many resources, Bell writes, have been wasted chasing the unrealistic goal of racial equality. But that just means that the struggle should aim for something else. As Bell writes in his famous 1992 essay “Racial Realism,” “Racial Realism…requires us to acknowledge the permanence of our subordinate status. That acknowledgement enables us to avoid despair, and frees us to imagine and implement racial strategies that can bring fulfillment and even triumph.” In his follow-up book Afrolantica Legacies, Bell lays out seven “rules of racial preservation,” guidelines designed to help Black people survive and even thrive in a perpetually white supremacist empire. 

Thus, Bell’s realism inspires his theory of racial realism, which views Amerikan society as permanently racist and which advocates survival strategies as a more effective and realistic alternative to traditional civil rights calls for racial equality. 

The third theme in Bell’s CRT is anticolonialism, which provides the basis for his critique of the Black middle class. In Afrolantica Legacies, Bell draws upon Robert L. Allen’s Black Awakening in Capitalist America, which argues that the elite of the 1960s were implementing a program of “domestic neocolonialism.” According to Allen, the white Amerikan elite were happy to integrate politically convective middle class Blacks into the power structure because it would protect the status quo from accusations of racism while giving those same middle class Blacks a stake in the system. By becoming beneficiaries of the Amerikan capitalist empire, Black middle class citizens were increasingly likely to identify with and defend it.  

“Belll views Amerikan society as permanently racist and which advocates survival strategies as a more effective and realistic alternative to traditional civil rights calls for racial equality.“

Following Allen, Bell explains neocolonialism and the class role the Black bourgeoisie plays in a neocolonial regime: “The colonizing countries maintained their control by establishing class divisions within the ranks of the indigenous peoples. A few able (and safe) individuals were permitted to move up in the ranks where they served as symbols of what was possible for the subordinated masses. In this, and less enviable ways, these individuals provide a legitimacy to the colonial rule that it clearly did not deserve.” 

Bell levels a class critique against the Black bourgeoisie, whom he sees as having led Black political protest down the wrong path time and time again. He criticizes NAACP lawyers for advancing the organization’s demand for integrated schools at the expense of their constituents' demands for better Black schools. He condemns high-profile conservative Black politicians and judges, such as Clarence Thomas, referring to them as “overseers.” 

Bell even directs some of this criticism toward himself. As a member of the middle class Black intelligentsia, Bell fears he and others like him reinforce the myth of racial progress merely by accepting prestigious academic appointments. “Instead of gaining access to real influence,” he writes in Afrolantica Legacies, “it is more likely that we are legitimizing a system that relegates us to an ineffectual but decorative fringe.” While Bell wanted to use his legal training and racial consciousness to improve Black life, he worried that he might inadvertently be just another neocolonial stooge. 

Thus, Bell’s anticolonialism inspires his class critique of the Black bourgeoisie, causing him to be wary of Black middle class efforts to integrate themselves into, and thereby validate, the existing white-capitalist power structure. 

This brief overview of Bell’s philosophy should make it clear to even the most casual observer that his version of CRT stands in stark contrast to the liberal versions of CRT now proliferating in corporate newsrooms, the halls of academia, and the lobby of the Pentagon. 

“Bell’s anticolonialism inspires his class critique of the Black bourgeoisie.”

In fact, Bell’s Black radical CRT can be used to understand and explain the rise of liberal CRT at this moment. The now-popular liberal CRT is advanced primarily by upper middle class Black intellectuals and journalists, on one hand, and politically liberal whites, on the other. Such CRT expresses its demands in the language of morality and justice. And, at least rhetorically, such CRT holds out hope that, one day, racial equality might be achieved in “America.” Here we have a neocolonial Black bourgeoisie seeking interest convergence with liberal whites so both parties can hold onto their power and economic status in the face of a wave of Trump-led right-wing reaction, all while continuing to propagate the myths of “American Exceptionalism.”  

Derrick Bell’s CRT, the original articulation of Critical Race Theory, is far too radical for mainstream Amerika—especially those parties who have a stake in perpetuating the status quo and those parties who seek access to power without challenging capitalism, imperialism, and colonialism. Given the diametrical opposition between Bell’s CRT and contemporary liberal-patriotic CRT, it comes as no surprise that Bell is missing from the debate. For if Bell’s philosophy became part of the debate, the establishment functionaries who claim to carry the mantle of CRT today would be exposed for the pseudo-radical frauds that they are.

Patrick D. Anderson is an Assistant Professor of Philosophy at Central State University. His research focuses on the Anticolonial Tradition of Black Radical Thought and the connections between technology, ethics, and imperialism. In addition to contributing to Mint Press News and Black Agenda Report, Patrick is editor at the WikiLeaks Bibliography. He can be reached at [email protected].  

COMMENTS?

Please join the conversation on Black Agenda Report's Facebook page at http://facebook.com/blackagendareport

Or, you can comment by emailing us at [email protected]

Anti-Black Racism

Do you need and appreciate Black Agenda Report articles. Please click on the DONATE icon, and help us out, if you can.


Related Stories

JP Sloan
all their deaths were ruled suicide
15 January 2025
for Aiyana, for Tommie, for Jordan
Margaret Kimberley, BAR Executive Editor and Senior Columnist
Liberal Arrogance and Hatred on Display After Trump Victory
13 November 2024
While Donald Trump is frequently called a fascist and is even compared to A
Jon Jeter
Why Kamala Lost: The Democrats’ Anti-Black Electoral Strategy
13 November 2024
The Kamala Harris campaign for the 2024 presidential election was a display of the democratic party's willingness to abandon the most loyal seg
Margaret Kimberley, BAR Executive Editor and Senior Columnist
Haiti and Springfield, Ohio
18 September 2024
Haitians are unforgiven for waging a successful Black revolution.
Dr. Claudine Gay
Aaryan Morrison
On White Supremacy and Zionism: a Reflection on Claudine Gay’s Tenure as President of Harvard University
10 January 2024
Originally published in
Understanding the White Supremacy at the Center of the 'Class Over Race' Debate
Jon Jeter
Understanding the White Supremacy at the Center of the 'Class Over Race' Debate
20 September 2023
Any talk of discussing class instead of racism is disingenuous in a country which uses every opportunity to indulge in anti-Black racism.
The Pyramid Scheme That is Racial Capitalism
Jon Jeter
The Pyramid Scheme That is Racial Capitalism
13 September 2023
Black people are both the focus of racist hate and of capitalist predation.
Violence is Their Religion!: How Murder Gives the White Settler Purpose
Jon Jeter
Violence is Their Religion!: How Murder Gives the White Settler Purpose
21 June 2023
"This episode of Black Republic Media is the second in a series entitled, Murder Inc: The White Settler Republic as Homicidal Maniac. In this e
 BAR Book Forum: Debra Thompson’s, “The Long Road Home”
Roberto Sirvent, BAR Book Forum Editor
BAR Book Forum: Debra Thompson’s, “The Long Road Home”
07 September 2022
In this series, we ask acclaimed authors to answer five questions about their book.
BAR Book Forum: Habiba Ibrahim’s “Black Age”
Roberto Sirvent, BAR Book Forum Editor
BAR Book Forum: Habiba Ibrahim’s “Black Age”
15 June 2022
In this series, we ask acclaimed authors to answer five questions about their book.

More Stories


  • BAR Radio Logo
    Black Agenda Radio with Margaret Kimberley
    Black Agenda Radio May 9, 2025
    09 May 2025
    In this week’s segment, we discuss the 80th anniversary of victory in Europe in World War II, and the disinformation that centers on the U.S.'s role and dismisses the pivotal Soviet role in that…
  • Book: The Rebirth of the African Phoenix
    Black Agenda Radio with Margaret Kimberley
    The Rebirth of the African Phoenix: A View from Babylon
    09 May 2025
    Roger McKenzie is the international editor of the UK-based Morning Star, the only English-language socialist daily newspaper in the world. He joins us from Oxford to discuss his new book, “The…
  • ww2
    Black Agenda Radio with Margaret Kimberley
    Bruce Dixon: US Fake History of World War II Underlies Permanent Bipartisan Hostility Toward Russia
    09 May 2025
    The late Bruce Dixon was a co-founder and managing editor of Black Agenda Report. In 2018, he provided this commentary entitled, "US Fake History of World War II Underlies Permanent Bipartisan…
  • Nakba
    Black Agenda Radio with Margaret Kimberley
    The Meaning of Nakba Day
    09 May 2025
    Nadiah Alyafai is a member of the US Palestinian Community Network chapter in Chicago and she joins us to discuss why the public must be aware of the Nakba and the continuity of Palestinian…
  • Margaret Kimberley, BAR Executive Editor and Senior Columnist
    Ryan Coogler, Shedeur Sanders, Karmelo Anthony, and Rodney Hinton, Jr
    07 May 2025
    Black people who are among the rich and famous garner praise and love, and so do those who are in distress. But concerns for the masses of people and their struggles are often missing.
  • Load More
Subscribe
connect with us
about us
contact us