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“I began thinking about the fact that I stand in the middle of two opposing forces in the Negro community. One is a force of complacency, made up in part of Negroes who, as a result of long years of oppression, are so drained of self-respect and a sense of ‘somebodiness’ that they have adjusted to segregation; and in part of a few middle class Negroes who, because of a degree of academic and economic security and because in some ways they profit by segregation, have become insensitive to the problems of the masses. The other force is one of bitterness and hatred, and it comes perilously close to advocating violence. It is expressed in the various black nationalist groups that are springing up across the nation, the largest and best-known being Elijah Muhammad’s Muslim movement. Nourished by the Negro’s frustration over the continued existence of racial discrimination, this movement is made up of people who have lost faith in America, who have absolutely repudiated Christianity, and who have concluded that the white man is an incorrigible ‘devil’”.

It has been over one-hundred and fifty years since African-Americans have been liberated from the hardships of slavery. Even though the United States of America and its citizens have undergone many modern changes since slavery and its abolition, the effects of enslavement and oppression are still evident today. Many works such as Rituals of Blood: The Consequences of Slavery in Two American Cities, Post Traumatic Slave Syndrome, and Nothing But Freedom: Emancipation and Its Legacy all explain a common conclusion; the chattel enslavement of African-Americans left a profound effect on former slaves and their descenders. In 1903, W.E.B. DuBois wrote in The Souls of Black Folk, “the problem of the Twentieth century is the color line”. The problem

The black race has faced many hardships throughout American history. The harsh treatment is apparent through the brutal slavery era, the Civil Rights movement, or even now where sparks of racial separation emerge in urbanized areas of Baltimore, Chicago, and Detroit. Black Americans must do something to defend their right as an equal American. “I Am Not Your Negro” argues that the black race will not thrive unless society stands up against the conventional racism that still appears in modern America. “The Other Wes Moore” argues an inspiring message that proves success is a product of one’s choices instead of one’s environment or expectations.

When I survey the landscape in black America, it does not take long for me to recognize the massive impression of a vehement struggle of a collective group of people to simply keep their head above water. The problem in the black community is that it is where every ill of this nation is felt first. It is the place in which much of the economic devastation is felt and absorbed in order to relieve some of the pressure off of this nation’s more affluent citizens.

This document describes the results of blacks are no different than whites. It is stated that we are taught that they were to hide the truth of matter in which would state otherwise. The literature of the blacks cause racial and social problems between them and the whites. This document really undergoes the value of isolation and the attempt to keep the blacks located into a rural area where they don’t associate with whites. This is what whites wanted in the South and the North, they truly wanted segregation. The wanted separation from colored people. In Chapter 7 Negro Population stated the following: “Therefore, the dominant American valuation is that the Negro should be eliminated from the American scene, but slowly.” These words right here provide proof of segregation among races. The whites feel if black population was decreased the economic structure of America would hold value and

“What I told you is what your grandparents tried to tell me: that this is your country, that this is your world, that this is your body, and you must find some way to live within the all of it.” (Coates). This powerful quote exemplifies the mistreatment of blacks in America as something that has been prevalent throughout our nation’s history and is still present in our contemporary world. Our national founding document promised that “All men are created equal”. As a nation we have never achieved the goal of equality largely because of the institution of slavery and its continuing repercussions on American society.

Expectations were met with severe disappointment for most blacks in America following the Civil War. Rather than gifting African-Americans with the freedom they dreamt about and fought hard for, the Emancipation led to an achievement of an ambiguous status in society, which created a larger problem of race that W.E.B Du Bois discusses in The Souls of Black Folk. In order to introduce this problem, Du Bois employs the use of a metaphor that compares the post-war life of Blacks in America to being stuck within a Veil as most held distorted images of self and self-worth. His use of the Veil metaphor emphasizes the severity of the “Negro Problem” in an attempt to convince white Americans that, in order for real progress of American industry and culture to take place, the problem must be solved.

“Vicious mobs lynch” and “drown your sisters and brothers” shows the fear that individuals live through each day. Equally, the “hate-filled policemen” support these unjust actions, meaning African-Americans lack any support and protection. Citing “twenty million Negro brothers smothering in an airtight cage of poverty” reveals the hardships they must endure due to this discrimination. Similarly, King reminisces:

The Negro of today is a failure, not because he meets insuperable difficulties in life, but because he is a Negro. His brain is not fitted for the higher forms of mental effort; his ideals, no matter how laboriously he is train and sheltered, remain hose of a clown. He is, in brief, a low-caste man, to the manner [sic] born, and he will remain inert and inefficient until fifty generations of him have lived in civilization. And even then, the superior white race will be fifty generations a head of him.

In writing his revolutionary book to what he knew would be a largely skeptical audience, Du Bois pleaded that his audience listen to his words by writing, “And now what I have briefly sketched in a large outline, let me on coming pages tell again in many ways, with loving emphasis and deeper detail, that men may listen to the striving in the souls of black folk” (Du Bois 1994: 7). Du Bois opens his book with a plea for empathy so that individuals can recognize their own ignorance about inequality than cling to it. He understands that in order to actualize liberal ideals of freedom and individualism, society must first accept that everyone is due these ideals; these ideals can only be universalizable through his readers’ empathy . Omi and Winant support that actualization of liberal ideals needs empathy by explicitly stating that, “Once we recognize the racial dimension present to some degree in every identity, institution and social practice in the United States—once we have done this, it becomes possible to speak of racial formation”(Omi and Winant 1994: 6-7). Both works then find that recognition of oppression would then indeed open a forum to pursue liberal ideals of freedom and individualism since it would

We had to go through training just to be able to handle the mental and emotional torment we would endure, going into this school. It was finally time to enter. We were removed among heavy riots the second. We were going to enter successfully the third time. We were determined. We walked into the school, surrounded by the U.S. federal troops, white people rioting all around us, yelling, cursing, even throwing things. “You don’t belong here!” I heard someone shout from the crowd. “Go back to picking cotton,” I heard from another. All we wanted was an equal education and this is how we are treated. We are ridiculed and tormented for trying to be productive members of society. Everyone stares at me, laughing because they don’t believe in me, frowning because they’re angry. None of them know us or what we’re capable of. We knew we weren’t welcome here but that didn’t stop us. Nothing was going to stop us from achieving equal rights for African Americans. We will open the door for all young African Americans who want equal education just like us. This moment of walking into chaos will change the world for us. This is one victory we can’t do without. I see the gates to hell opened, and walk into the belly of the

I am not tragically colored. There is no great sorrow dammed up in my soul, nor lurking behind my eyes. I do not mind at all. I do not belong to the sobbing school of Negrohood who hold that nature somehow has given them a lowdown dirty deal and whose feelings are all hurt about….No, I do not weep at the world—I am too busy sharpening my oyster knife (“How it Feels to Be Colored Me”153).

He acknowledges that the resentments of the black and white communities “aren’t always expressed in polite company,” but these resentments are manifested within our society in destructive ways, like racism (Obama, par. 31). The audience feels that he is knowledgeable and credible on the immediate topics affecting our future and our daily lives.

A careful analysis of the speech reveals that it is well researched and skillfully organized. It falls into two parts- the first part portrays the American nightmare of racial injustice , the second

Of the 47 Indian scientific journals that find place in the Journal Citation Reports (JCR) on CD-ROM – 1999 Science Edition, Current Science tops the tally amongst Indian journals with an Impact Factor (IF) of 0.567. It is not only the most cited Indian Journal (1766 citations in 1999), but also the largest journal in terms of number of articles (464) published during 1999. The other end of the 1999 spectrum includes the Indian Journal of Agronomy (lowest IF, 0.032), IETE Journal of Research (least cited with 7 citations) and Journal of Astrophysics and Astronomy (smallest journal in terms of number of articles, i.e. 6 during 1999). Specifically, only four journals received