  More than a few spokesmen and spokeswomen came forward to philosophize on behalf of their group’s or organization’s (or their own) vision for ‘what was to be done’ to insure liberation for Black people, people of African descent. (“Liberation” was the watchword for the new agenda; “Negro” and “Colored” were denigrated and cast aside, no longer acceptable as terms of racial identification). Politics—and all aspects and dimensions of individual and social life were explicitly politicized—became defined by and focused through the lenses of the substantive symbolics of racialized and enculturated Blackness, even as the intellectual warriors waging the conceptual and other battles on behalf of Blackness struggled to find adequate terms and strategies with which to forge satisfactory and effective articulations of the passionately sought and urgently needed new identities as articulations of long standing identities and life-agendas were discredited and thus rendered inadequate for a significant and influential few. For still a great many other “Negro?”, “Black?”, “Colored?”, “African- American?”, “African-descended?”, and “American?” persons there was more than a bit of psychic turmoil and tension, no less of consternation and confusion. And hardly any of these persons, nor even many of the most ardent warriors calling for and/or purveying new notions and definitions of “Black consciousness” and “Black” agendas for individual and shared lives, knew of and had recourse to Alain Locke’s sober and sobering well-reasoned “The New Negro,” nor the rich resources that had been created by the producers and carriers of the Harlem Renaissance. And so the intensified ontologizing philosophizing proceeded at near breakneck speed driven largely by a generation of young adults few of whom had, nor would accept, much in the way of intellectual or practical guidance from the experienced and wise of previous generations for whom many of the young and arrogant had too little respect…