The New Negro, And Marcus Garvey 's Speech On Negroes

The American Negro Academy, the first Black intellectual society, started the trend of establishing Black elitist groups who valued higher education. Unlike Booker T. Washington, Crummell’s Academy taught others that the race should learn self-sufficiency, not relying on social inclusion from Whites. He understood that Whites and Blacks would probably never peacefully coincide because the “race-problem” encompassed all of American history. In fact, the growth of Black and White populations would only continue to cultivate the problem.

In today’s society, many have come to believe what they have been instructed over the years, whether it is fiction of facts. Living in a world, where only certain race can be seen as superior to others. Schomburg was a pioneer beyond his times. In the article “The Negro Digs up His Past”. The beginning of this essay revealed a powerful statement, “The American Negro must remake his past in order to make his future” (Arthur Schomburg). It is very clear, Schomburg realized the importance of being knowledgeable on your true history. “History must restore what slavery took away, for it is the social damage of slavery that the present generations must repair and offset”. Therefore, I acquiesce with such statement, it is up to the present generation to fight, and to aspire on restoring what was taken away. As we acquired more intelligence, today’s generation must continue on indoctrinating one another on our true history. However, let’s not forget, slavery was not the onset of the Negro history; when in fact, slavery interrupted the Negro history. Meanwhile, long ago, before slavery, Africans ruled the world, built nations, mastering in architectural ideas, philosophies, etc. Nonetheless, it is crucial for the Negro to dig up his past, for from it; today’s Africans shall conceive their true potential, and their ancestor’s greatest achievements. Just as Schomburg found his motivation after being told “Negroes has no history. On the other hand, he then stated “The Negro thinking

Even though they are mixed, they do not united as one, each of them have their owned destiny that they wanted to fulfill. Among the three races the two most misfortunate were the Negro and the Indian, these two races have nothing alike, except that they were both treated by the whites or European like a lower animals, who view themselves as a superiors in intelligence, and in power. And those who are inferior rank in the country have to obey and suffer from their tyranny. Negro have been brought from African by the European as slaves to help their master in plantation and agriculture, but he makes them subservient to his use, if they cannot subdue, they will get server punishment or even put to death. Even though they are descendants of the Africans, Negro of the United States had lost their connection with their own country, losing their custom and languages that their forefathers once speak. Losing themselves to the European, they are stuck between the two communities’ one who sold them, and the other who repulsed them. Without a place for them to be, or a place to them to call home, except a place that they know which is their master home. Once the Negro became slaves his lost all his right as a human, he is now a property

In a 1925 essay entitled “The New Negro,” Alain Locke described this transformation as an embracing of a new psychology and spirit. Locke felt that it was imperative for the “New Negro” to “smash” all of the racial, social and psychological obstacles that had

Throughout history, black people have been oppressed. As far back to the Middle Passage and American Revolution. In this essay, I am going to investigate the ways black people resisted their ill-treatment. I will do this by investigating different time periods between the Middle Passage and the American Revolution so that we may find trends. From my investigations, we see in what ways and for what reasons their resistance varied by their time and location in history. Additionally, we will be able to see how their resistance calmed as they became more familiar to the land, and as they began to see America as home.

Though times have changed, Alain Locke tries to convey that meaning into many of his writings. Alain Locke has been an activist for the many years of the Harlem Renaissance. He spoke forward about how the ancestors of African American referred as the “Old Negros” and the newer generation referred to as the “New Negros” took different outlooks on life. American Negros goal in life at this point in time was to change their mentality. But how? Locke had introduced many readers to the vibrant wondrous world of African Americans. He opened the eyes to what American Negros can do and not what they cannot do, no one should be restricted by any boundaries.

Daryl Michael Scott argues that African Americans lived a damaged life in the post-World War II era and E Franklin Frazier’s “Black Bourgeoisie” shows exactly how damaging it was. The black bourgeoisie were middle class African American’s who went through many extremes to dissociate themselves as blacks and “be accepted as anything other than African American” (734). There were many reasons why the black bourgeoisie were damaged, but the main reasons why their social and psychological lives were damaged were because of four categorical problems. The black bourgeoisie lived in oppression, they lived with many insecurities and frustrations, developed self-hatred and feelings of guilt, and were unfortunately physically and mentally delusional. These were the main ideas Frazier pointed out in his work “Black Bourgeoisie.”

The essay The New Negro by Alain Locke’s defines what Locke believes to be the “Old Negro and the “New Negro. This paper will compare and contrasts Marcus Garvey The Future as I See it and Langston Hughes various poems on why Locke would have characterized them as either Old Negroes, New Negroes, or both. I believe Locke, Garvey , Hughes were determined to see Blacks succeed. Each writer expresses their idea in their own unique way, but they all wanted freedom, equality, and respect.

The earliest movements for repatriation by Black Americans in the late nineteenth-century reflected the ways in which the gratuity of violence of both colonialism and slavery created a dialectical tension between Black Americans and Continental Africans. The psychological and social effects of this violence manifested in the concerns W. E. B. Du Bois discusses in relation to double consciousness. Amongst the most important of them would be the ways in slavery and colonialism had shaped Black Americans perspectives of themselves, Continental Africans and Africa as a land. While many Black Americans are representative of this process, people such as Martin Delaney, one of the first proponents for Black Nationalism, and Robert Campbell, a teacher at the Institute of Colored Youth in Philadelphia, exemplify the attitudes taken up by Black Americans in the late nineteenth-century and how both behavioral and structural violence shaped their understandings. Through the conceptual framework provided by people such as Du Bois, E. P. Skinner, Frantz Fanon and Frank B. Wilderson, III, one can begin to understand how these movements not only were a product of the ideologies of Black Americans, but also the products of white supremacist, anti-Black ideology.

“The early American economy was built on slave labor. The Capitol and the White House were built by slaves. President James K. Polk traded slaves from the Oval Office. The laments about ‘black pathology,’ the criticism of black family structures by pundits and intellectuals, ring hollow in a country whose existence was predicated on the torture of black fathers, on the rape of black mothers, on the sale of black children. An honest assessment of America’s relationship to the black family reveals the country to be not its nurturer but its destroyer.

Gannett states that though technically, the “average adult American... would have about seven parts white and one part negro blood,” “[i]t is a strange and a gratifying thing to witness… the complete dominance of the Anglo-Saxon strain” (Gannett 1). With that, Gannett turns his full attention to the average American in all his Anglo-Saxon glory, never to mention the “negro” part of him again. “The Average American” appeared in the year 1901, only two years before the publication of W.E.B. DuBois’ The Souls of Black Folk, a work which overflows with the pain, frustration, and injustices felt by those who had “negro blood” in their veins. If the average American has “one part negro blood,” then why are not the experiences of the African American as described by DuBois even slightly mentioned in Gannett’s assessment? The reason is simple. Though his purpose is not to discuss race, Gannett’s writing lionizes the Anglo-Saxon which naturally not only confirms the existence of the color line but justifies it as a necessary tool that separates the strong from the weak. Ironically, this direct fomentation of DuBois’ claim, in and of itself, is enough to prove to readers that the color line is indeed a problem, one that unjustly bars African Americans from “average American”

White people always saw themselves as being “above” the African Americans. For too long “’triple evils of racism, economic exploitations and militarism’ explaining the perils of capitalism and how that system is slanted against Americanized Africans” (“Dr. Martin

Slavery, segregation, and police brutality have vigorously evaded black lives throughout American history. This violent treatment towards African Americans has been justified by whites due to our racial distinctions. W.E.B Dubois explores the concept of race and how we can use it advantageously in his infamous “The Conservation of Races”. Dubois writes this propositional essay to the American Negro Academy as a testament of his scholarly merit to Alexander Crumell, his black intellectualist hero. The piece is written in 1896 twenty years after Reconstruction during Jim Crow segregation. In response to this dire time and his own personal racial inquiries, Dubois dissects the etymology of race accrediting its origins to biological differences, but also social means such as “common blood and language, always of common history”. In addition, he demands the Academy to meet certain moral criterion in order to lead the Negro race.

While on a journey through Central American Garvey notice that black people were the power of the economy but since they could not come together as one they were powerless. At the moment Garvey valued to

Marcus Garvey was a public speaker for the Black Nationalism and Pan-Africanism movements and also developed a Pan-African philosophy which inspired a global mass movement, known as Garveyism (Mellon, 2012). Marcus Mosiah Garvey was born in St. Ann’s Bay, Jamaica on August 17, 1887. Growing up as a self-educated young man, Garvey was the youngest of his eleven siblings where his parents labeled him as “severe, firm, determined, bold, and strong.”