In the wake of the Trump presidency—with its endemic corruption, norm-breaking, and open subversion of the rule of law culminating in an attempted insurrection and ongoing false claims of election fraud—an overdue national conversation about the health of US democracy is taking place. For many, this was their first conscious experience of US democracy as imperiled or in crisis, and it raised pressing questions about whether there was cause to hope rather than despair, and of what the sources of such democratic faith might be. Black political thought has long grappled with the foundational deficits of US democracy; even as Black activists have worked tirelessly to bring about such alternative futures the persistence of white supremacy has made it difficult to hope in the possibility of radical transformation. Reckoning provides rigorous, complex answers to the question of how to practice democratic hope and refuse despair without trafficking in easy answers or simple prescriptions. According to Woodly, social movements:

This article analyzes the persistence of an official discourse of mestizo nationalism in Nicaragua in spite of the adoption of multicultural citizenship rights for black and indigenous costeños in 1986. These reforms appeared to directly contradict key premises of previously dominant nationalist ideologies, particularly the idea that Nicaragua was a uniformly mestizo nation. Instead of a radical break with the past, however, what we find in contemporary Nicaragua is a continuous process of negotiation and contestation among three variants of official mestizo nationalism: vanguardismo, Sandinismo, and “mestizo multiculturalism” that emerged in the 1930s, 1960s, and 1990s respectively. This article traces the continuities among these disparate but intimately related accounts of national history and identity and the way they all operate to limit the political inclusion of black and indigenous costeños as such.

The aim of this article is to read Frederick Douglass as a theorist of democracy. It explores the hemispheric dimensions of Douglass' political thought, especially in relation to multiracial democracy. Douglass is generally viewed as an African-American thinker primarily concerned with U.S. politics, and the transnational scope of his ideas is rarely acknowledged. Instead, this article traces the connections between Douglass’ Caribbean interventions and his arguments about racial politics in the United States. It argues that Douglass not only found exemplars of black self-government and multiracial democracy in the Caribbean and Central America, he also sought to incorporate black and mixed-race Latin Americans in order to reshape the contours of the U.S. polity and challenge white supremacy. Viewed though a hemispheric lens Douglass is revealed as a radically democratic thinker whose ideas can be utilized to sketch a fugitive democratic ethos that contains important resources for contemporary democratic theory and comparative political theory.

This article analyses the causes of the disparity in collective rights gained by indigenous and Afro-Latin groups in recent rounds of multicultural citizenship reform in Latin America. Instead of attributing the greater success of indians in winning collective rights to differences in population size, higher levels of indigenous group identity or higher levels of organisation of the indigenous movement, it is argued that the main cause of the disparity is the fact that collective rights are adjudicated on the basis of possessing a distinct group identity defined in cultural or ethnic terms. Indians are generally better positioned than most Afro-Latinos to claim ethnic group identities separate from the national culture and have therefore been more successful in winning collective rights. It is suggested that one of the potentially negative consequences of basing group rights on the assertion of cultural difference is that it might lead indigenous groups and Afro-Latinos to privilege issues of cultural recognition over questions of racial discrimination as bases for political mobilisation in the era of multicultural politics.