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Things had been different when Garveyism and Ethiopianism rather than afro-centrism and occultism set the tone. To contain modernity, to appreciate its colonial constitution and to criticise its reliance on racialised governmental codes all required finding an autonomous space outside it. A desire to exist elsewhere supplied the governing impulse. It was captured in compelling forms in the period's best songs of longing and flight, like Bunny Wailer's anthem ‘Dreamland’ 5. However, there is no longer any uncontaminated, pastoral or romantic location to which opposition and dissent might fly, and so, a new culture of consolation has been fashioned in which being against this tainted modernity has come to mean being before it. Comparable investments in the restorative power of the pseudo-archaic occur elsewhere. They help to make Harry Potter's world attractive and are routine features of much ‘new age’ thinking. They govern the quest for a repudiation of modernity that is shared by the various versions of Islam which have largely eclipsed Ethiopianism as the principal spiritual resource and wellspring of critique among young black Europeans. Their desire to find an exit from consumerism's triumphant phantasmagoria reveals them to be bereft, adrift without the guidance they would have absorbed, more indirectly than formally, from the national liberation movements of the cold war period and the struggles for both civil and human rights with which they were connected. Instead, an America-centred, consumer-oriented culture of blackness has become prominent. In this post-colonial setting, it conditions the dreams of many young Britons, irrespective of their ancestral origins or physical appearance. This brash and celebratory imperial formation is barely embarrassed by the geo-political fault-line that re-divides the world, opposing the overdeveloped north to the suffering south. That barrier provides the defining element in a new topography of global power which is making heavy demands upon the overwhelmingly national character of civil society and ideal of national citizenship. It is clear that the versions of black politics that belonged to the west/rest polarity will not adapt easily to this new configuration.
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