Angela Davis: Marxist Feminist, Philosopher, Abolitionist

The safest way to misunderstand Angela Davis is to reduce her to a photograph. For more than half a century, that image has done a lot of work: the raised fist, the natural hair, the long black coat, the unbothered expression. What gets lost is that the woman in the photograph was a working philosopher, not a slogan. She built a sustained argument against the American prison system while the country was still pretending that system had no critics worth taking seriously.

Born Angela Yvonne Davis on January 26, 1944, in Birmingham, Alabama, she grew up in a place called Dynamite Hill, a Black middle-class neighborhood whose name came directly from the bombs white supremacists planted in the yards of Black families. Her mother, Sallye Bell Davis, was a schoolteacher and civil rights organizer. Her father, B. Frank Davis, owned a service station. By the time Davis reached high school, she had already seen the Ku Klux Klan and the police operate as a single system of terror.

Growing Up on Dynamite Hill

Davis left Birmingham at fifteen for Elizabeth Irwin High School in New York, a private, left-leaning school where she boarded with a supportive family and absorbed a broader radical curriculum. That move was not an escape from politics; it was an apprenticeship. At Brandeis University, she was one of a small number of Black students and began studying philosophy under the critical theorist Herbert Marcuse. A year in France brought news of the 1963 bombing of the Sixteenth Street Baptist Church in Birmingham, which killed four girls she had grown up around. That fact, as much as any lecture, gave her philosophy an edge.

From Brandeis, she went to Goethe University Frankfurt in West Germany for two years, studying under Theodor Adorno, another key figure in the Frankfurt School of critical theory. She then returned to California for graduate study with Marcuse at the University of California, San Diego. In 1968, she joined the Che-Lumumba Club, an all-Black branch of the Communist Party USA in Los Angeles. That membership, not her scholarship, is what made her a target.

UCLA, Reagan, and the Firing

In 1969, the University of California, Los Angeles hired Davis as an acting assistant professor of philosophy. Governor Ronald Reagan and the University of California Board of Regents soon moved to dismiss her because she was a member of the Communist Party. A state Superior Court judge ordered her reinstated, ruling that party membership alone could not legally bar her from teaching. The Regents found a second path in 1970, voting to fire her again after her public statements in support of the Soledad Brothers and her call to free political prisoners. The fight over her UCLA job became an early front in the national battle over academic freedom and political speech.

Soledad, the FBI, and the Trial

The case that turned Angela Davis into a federal target began at Soledad Prison in California. George Jackson and two fellow prisoners became known as the Soledad Brothers after they were charged with killing a prison guard; three Black prisoners had been shot to death by a guard in a Soledad yard shortly before. Davis helped lead the defense effort, convinced that the men were being framed in retaliation for their political organizing inside the prison.

On August 7, 1970, George Jackson’s seventeen-year-old brother Jonathan Jackson seized a Marin County courtroom, took hostages, and demanded the release of the Soledad Brothers. Several of the guns used in the takeover were registered to Angela Davis. The takeover ended in the deaths of Jonathan Jackson and the presiding judge, Harold Haley. Davis was not in the courtroom that day, but prosecutors charged her with murder and kidnapping, then added a conspiracy count, arguing that she had supplied the firearms and helped plan the action.

Davis went underground. The FBI placed her on its Ten Most Wanted Fugitives list, and police across the country began searching for her. She was arrested in New York City on October 13, 1970, after roughly two months on the run. Her trial in San Jose became an international cause. Prosecutors produced no evidence that she planned or participated in the courtroom takeover, and a jury acquitted her of all charges on June 4, 1972. She had spent about eighteen months in jail. For a fuller chronology of the Marin County events and the acquittal, Encyclopaedia Britannica’s Angela Davis entry remains a useful reference.

Here’s the catch

The catch is that the icon swallowed the intellectual. The same features that made Davis legible as a revolutionary symbol made it easy to skip the actual proposal. Her argument was not simply that American prisons are cruel. It was that the United States built prisons as a substitute for solving poverty, unemployment, untreated illness, and housing failure. That is a harder message to sell than a poster, and it has never been fully absorbed by the political mainstream. Even after decades of police-reform debate, the phrase “abolish prisons” still gets softened into something less demanding, such as “fix prisons.” Davis spent four decades rejecting that translation.

The popular image of Davis also flattened her intellectual range. She did not emerge fully formed as a prison critic. She was a student of German idealism, a scholar of Black music, a feminist historian of reproductive labor, and a strategist of small revolutionary organizations. The activist on the FBI poster had already spent years reading Kant, Hegel, Marx, Fanon, and the blues. Her later work would show that those traditions were never separate projects.

The Books That Outlasted the Poster

Her publishing record makes the point better than any slogan. If They Come in the Morning: Voices of Resistance, assembled while she was in jail and published in 1971, framed the political prisoner as a category created by state power. Angela Davis: An Autobiography (1974) gave a firsthand account of her Birmingham childhood, her organizing work, the trial, and the international movement that demanded her release. Women, Race & Class (1981) became a foundational text for a Black feminist historiography that refused to choose between race and gender. It recovered the antislavery feminism of figures such as Ida B. Wells and linked the struggles for abolition, women’s suffrage, reproductive freedom, and the labor movement. The publisher’s page for Women, Race & Class outlines the book’s argument in more detail.

Blues Legacies and Black Feminism (1998) turned to Gertrude “Ma” Rainey, Bessie Smith, Billie Holiday, and other blues women to trace a working-class Black feminist consciousness that preceded formal feminist organizations. Are Prisons Obsolete? (2003) is the book to hand to a skeptic; it argues that prison abolition is no more utopian than ending chattel slavery once seemed. Freedom Is a Constant Struggle (2016) connected the 2014 Ferguson uprising, Palestine, earlier Black freedom struggles, and the longer movement against state violence.

Abolition as a Governing Idea

After the 1972 acquittal, Davis did not settle into iconography. She ran for vice president of the United States on the Communist Party ticket with Gus Hall in 1980 and 1984. She later left the party, but the experience grounded her view that radical change requires organizations, not just impulses. In 1997, she helped found Critical Resistance, a national organization that challenges the prison industrial complex — the overlapping network of corporations, elected officials, prison guard unions, and the bureaucracies that manage them. The group’s founding conference in 1998 brought several thousand people to Berkeley and gave prison abolition movement infrastructure beyond campus speeches. The Critical Resistance website is still one of the clearest places to understand abolition as a practical horizon, not a metaphor.

Davis’s abolitionism has always been double-edged. It rejects piecemeal reform that legitimizes the cage, but it also rejects the idea that tearing down prisons without building something else is enough. In interviews and classroom lectures, she consistently explains that abolition means creating the social conditions that make prisons obsolete: housing people first, treating addiction as a public health crisis, decriminalizing mental illness, and funding jobs that pay enough to live on. That list is deliberately unfamiliar to American politics, which tends to prefer new laws over new social guarantees.

The Long Arc of a Public Intellectual

Davis spent the later part of her career teaching at San Francisco State University and at the University of California, Santa Cruz, where she became Distinguished Professor Emerita of History of Consciousness and Feminist Studies. She used those positions less as a perch than as a platform. When mass protests against police violence erupted in 2014 and again in 2020, the vocabulary of abolition she had helped define moved from academic journals into city council chambers, school board meetings, union halls, and grassroots organizing. Whether that shift represented a victory or a dilution depends on whom you ask. Davis herself has tended to say that the demand is not new; the institutions are what have eventually to respond.

Into her eighties, she has continued to speak and publish, carrying the same critique of a system whose size, rather than its manners, is the problem. The geographer Ruth Wilson Gilmore, a co-founder of Critical Resistance, has spent years making a related case in a single line: abolition is not simply the absence of cages, but the presence of the housing, schools, clinics, and stable work that make cages unnecessary. That is Angela Davis’s challenge, still unfinished. The poster may have faded, but the argument has not.

Photo by Andrew Ebrahim on Unsplash