Black resistance violence turned inward to preserve an ontological totality rather than attack systems.

Evidence

There was violence of course, but in this tradition it most often was turned inward: the active against the passive, or as was the case of the Nongquase of 1856, the community against its material aspect. This was not “savagery” as the gentlemen-soldiers of nineteenthand twentieth-century European armies arrogantly reported to their beloved publics at home. Neither was it the “fratricide” of Fanon’s extended Freudianism. And only seldom was it the devouring “revolutionary terror” of the “international bourgeois democratic revolution” that Genovese’s neo-Marxism has led him to acknowledge. This violence was not inspired by an external object, it was not understood as a part of an attack on a system, or an engagement with an abstraction of oppressive structures and relations. Rather it was their “Jonestown,” our Nongquase: The renunciation of actual being for historical being; the preservation of the ontological totality granted by a metaphysical system that had never allowed for property in either the physical, philosophical, temporal, legal, social, or psychic senses. — Cedric J. Robinson, Black Marxism_ The Making of the Black…, 832

Categorization

• DEEPTHINKING: The core definition of the Black radical tradition’s violence: not attacking an external system but a metaphysical self-preservation against property itself — this resists any one-sentence summary and is the book’s conceptual heart.
• XREF: Directly connects to ‘On Sacrifice: The Real Kind, with Corpses’ — the Nongquase cattle-killing, Jonestown, renunciation of being for being, sacrificial logic.
• ADDENDUM: Strongly extends the sacrifice article: the Black tradition’s inward-turned, metaphysical violence is a form of collective self-sacrifice as preservation, echoing sati, Dido, and the Lindow Man.