Marcus Garvey was the central figure in, perhaps, the largest African-American movement in United States history. He stood as the most outspoken proponent of the notion that Africans should return to Africa and start their own nation; this has come to be known as the "back to Africa" movement. "His phenomenal success came at a time when African-American confidence was low and unemployment was considered a way of life. Garvey harnessed these conditions to build momentum for his cause." (Carter, 2002). This state of affairs for African-Americans in the early twentieth century, coupled with Garvey's personal deliberations and philosophy brought him to the ultimate conclusion that abandoning the Americas was not only justified, but required for Africans to reach their potential in the eyes of God and the world. Following his death Amy Jacques-Garvey -- his wife -- compiled The Philosophy and Opinions of Marcus Garvey, which details the motivations behind his controversial crusade. The writings were speeches and meditations recorded by Garvey during his time as a leader of black culture. His opinions and arguments remain contentious, powerful, and somewhat compelling to this day. However, more importantly, they capture the economic, mental, emotional, and spiritual plight of many post World War I African-Americans, and the logical explanations and avenues of escape as they were seen.
Most striking in Garvey's initial handling of philosophy is his straightforward approach to the definitions of fundamental terms. A word or phrase is stated, and then his unique perspective regarding it is explained. At first glance, these definitions appear exceedingly general and do not clearly point to an obvious aim. Yet, as Garvey's meditations progress it becomes evident that this broad introduction into his personal philosophy is undeniably directed at backing his most famous claim -- that Africans should migrate to Africa.
Although left formally uninvestigated, his core beliefs appear to lie with, first, the Christian faith, and second, democratic notions of equality and liberty. He fails to broach...
Frazier described Garvey's brand of Black Nationalism as using contrived cultural devices to help establish a sense of solidarity among his constituents; further, Garvey was an astute student of human nature and seemed to know instinctively what people wanted to hear: "[Garvey] not only promised the despised Negro a paradise on earth, but he made the Negro an important person in his immediate environment. He invented honors and social
Becoming BlackIntroductionThe concept of \\\"Becoming Black\\\" is based on experiences of racial identity, a sense of cultural consciousness, and the wider notion of Pan-African unity. It is also simultaneously a process of racialization imposed by external forces in the face of the deliberate efforts of Black intellectuals and the wider African diaspora to redefine their narratives and assert their historical and contemporary significance. As a result, many people and their
We must canonize our own saints, create our own martyrs, and elevate to positions of fame and honor black women and men who have made their distinct contributions to our history." (Garvey1, 1) Taken in itself and absent the implications to African repatriation that we will address hereafter, this is a statement which seems to project itself upon both Martin Luther King and Malcolm X, mutually driven as they would
Thus, the New Negro Movement refers to the new way of thinking, and encompasses all the elements of the Negro Renaissance, artistically, socially and politically (New). The Harlem Renaissance changed the dynamics of African-American culture in the United States forever, for it was proof that whites did not have a monopoly on literature, arts and culture (Harlem). The many personalities of the era, such as composer Duke Ellington, dancer Josephine
The simultaneous convergence of these leaders, groups, and movements, is easy to understand when one considers the environment of the Harlem area during the early 1900s. With vast numbers of new African-American citizens having come from the racist south, the area was ripe with social, political, and cultural concepts that come with new found freedom. In such a charged atmosphere, leaders such as Garvey had an audience ready to listen,
This League advocated the peaceful and friendly expansion and recognition of African-American culture and roots in Africa. It also helped pave the way for more militant African-American advocacy groups that found their way into popular African-American culture and society during the Harlem Renaissance. The Universal African Legion also had affiliate companies and corporations, which gave African-Americans more cultural, economic, and political clout and representation during this time period. Garvey
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