THE COLLISION IN LIBERIA OF MARCUS GARVEY’S AND W.E.B DU BOIS’S VERSION OF PAN AFRICANISMS AND HOW COLORISM DESTROYED THE DREAM
Joseph E. Holloway
Leaders of the postwar nationalist movement throughout Africa and leaders of the African Diaspora both sought an effective response to the legacy of slavery in the New World, racial segregation in the U.S., and Colonial rule in Africa. Behind their endeavors, we can see the influence of both W.E.B. Dubois’ Pan-African ideology and Marcus Garvey’s back-to-Africa movement. Liberia was an important focal point for both. They held two competing views of how to uplift the Black race. Du Bois viewed Liberia as evidence of the ability of Blacks to govern themselves without Whites. Garvey viewed Liberia as the ideal place to start the return to Africa, and Liberia as the center of the African Diaspora.http://slaverebellion.org/index.php...-b-du-bois-s-version-of-pan-africanisms#_edn1Marcus Garvey’s back-to-Africa vision and Du Bois’ Pan African ideology would collide in Liberia and destroy Garvey’s Pan African dream of a homeland in Africa.
The Pan African Conferences start with Sylvester William in 1900 and continue with W.E.B. Du Bois. The Pan African Conferences and movement found an intellectual father in Du Bois, who could articulate the movement and philosophy academically. The movement found in Garvey an organizer, who was capable of articulating the ideas into a mass movement as the world had never seen before. On the surface, it would appear that W. E. B. Dubois and Marcus Garvey had much in common in that both believed in the redemption of Africa for Africans and their New World descendants—Du Bois believed that Africans were capable, and Marcus Garvey believed it was his mission to be their President. Yet, both fought each other as mortal enemies destroying any possibility of the Pan African Movement taking roots in Africa. The roots of this conflict appears to be have been deeper that what appeared on the surface, and more rooted in a personal conflict that was deeply rooted in the African American version of discrimination called colorism—that is, discrimination by African Americans against other African Americans based on shades of color. This essay will explore how a personal feud between Du Bois and Garvey based on this discretionary practice by Black Americans destroyed Garvey’s Dream of an African Homeland in Liberia.
Both Du Bois and Garvey’s visions of Liberia were a response to white racism. Du Bois wanted to prove to whites that Africans could govern themselves by demonstrating equality and intelligence in self-governance. In other words, Du Bois would not compromise the principle of absolute racial equality and the eventual rule of Africa by Africans and no one else, whereas, Garvey wanted to establish the United states of Africa with himself as President. Garvey believed white racism forced black people to build their own segregated institutions and thus develop a racial consciousness that in time could command white respect. This was the fundamental construct of Garveyism—racial liberation, empowerment and a Black homeland in Africa.
Much of the conflict between Du Bois and Garvey was not based on ideology because both were Pan Africanist, but colorism that was rooted in ideas of caste, class and color by America’s mulatto class. The conflict also had much to do with the cultural background of each leader. Marcus Garvey was born on the West Indian island of Jamaica in 1887. He worked as a printer, labor organizer, and later as a newspaper publisher. He attempted to expose the racial situation inside Jamaica and give the darker colored Jamaicans fairer treatment. After becoming dismayed by the living conditions of workers and the exploitation by white and mulatto overseers, Garvey tried in vain to persuade Jamaican officials to intervene. In 1912, he was exiled from Jamaica to London by the British Colonial government. There he met Duse Mohamed, a Black Egyptian who was promoting the defeat of European colonialism everywhere. He worked on Mohamed’s magazine Africans Times and the Orient Review. There he met Africans and studied about the continent, and became a Pan African nationalist. Strongly influenced by Booker T. Washington’s autobiography, Up From Slavery, he returned to Jamaica in 1914 and set up an organization called the Universal Negro Improvement Association and the African Communities League (UNIA) to unite people of color all over the world.
To bring this to reality, Garvey moved to New York in 1916 and resided in Harlem. Economic independence was another factor in the UNIA plan. Garvey was one of the first Blacks to urge his followers to buy Black—to patronize their own businessmen, similar to Booker T. Washington’s stress on self-sufficiency. The UNIA opened several business projects, including the Negro Factories Corporation to assist Black businesses. Garvey founded the Black Star Steamship Line to serve as a commercial and spiritual tie among Black people everywhere. Like Bishop Turner’s shipping attempts, the Black Star Steamship Line stocks were sold to Blacks only and Garvey promised stock buyers that they would not only be helping their race, but might also make a profit. Garvey collected enough money between 1919 and 1925 to buy four secondhand ships and to begin trade in the Caribbean.
Joseph E. Holloway
Leaders of the postwar nationalist movement throughout Africa and leaders of the African Diaspora both sought an effective response to the legacy of slavery in the New World, racial segregation in the U.S., and Colonial rule in Africa. Behind their endeavors, we can see the influence of both W.E.B. Dubois’ Pan-African ideology and Marcus Garvey’s back-to-Africa movement. Liberia was an important focal point for both. They held two competing views of how to uplift the Black race. Du Bois viewed Liberia as evidence of the ability of Blacks to govern themselves without Whites. Garvey viewed Liberia as the ideal place to start the return to Africa, and Liberia as the center of the African Diaspora.http://slaverebellion.org/index.php...-b-du-bois-s-version-of-pan-africanisms#_edn1Marcus Garvey’s back-to-Africa vision and Du Bois’ Pan African ideology would collide in Liberia and destroy Garvey’s Pan African dream of a homeland in Africa.
The Pan African Conferences start with Sylvester William in 1900 and continue with W.E.B. Du Bois. The Pan African Conferences and movement found an intellectual father in Du Bois, who could articulate the movement and philosophy academically. The movement found in Garvey an organizer, who was capable of articulating the ideas into a mass movement as the world had never seen before. On the surface, it would appear that W. E. B. Dubois and Marcus Garvey had much in common in that both believed in the redemption of Africa for Africans and their New World descendants—Du Bois believed that Africans were capable, and Marcus Garvey believed it was his mission to be their President. Yet, both fought each other as mortal enemies destroying any possibility of the Pan African Movement taking roots in Africa. The roots of this conflict appears to be have been deeper that what appeared on the surface, and more rooted in a personal conflict that was deeply rooted in the African American version of discrimination called colorism—that is, discrimination by African Americans against other African Americans based on shades of color. This essay will explore how a personal feud between Du Bois and Garvey based on this discretionary practice by Black Americans destroyed Garvey’s Dream of an African Homeland in Liberia.
Both Du Bois and Garvey’s visions of Liberia were a response to white racism. Du Bois wanted to prove to whites that Africans could govern themselves by demonstrating equality and intelligence in self-governance. In other words, Du Bois would not compromise the principle of absolute racial equality and the eventual rule of Africa by Africans and no one else, whereas, Garvey wanted to establish the United states of Africa with himself as President. Garvey believed white racism forced black people to build their own segregated institutions and thus develop a racial consciousness that in time could command white respect. This was the fundamental construct of Garveyism—racial liberation, empowerment and a Black homeland in Africa.
Much of the conflict between Du Bois and Garvey was not based on ideology because both were Pan Africanist, but colorism that was rooted in ideas of caste, class and color by America’s mulatto class. The conflict also had much to do with the cultural background of each leader. Marcus Garvey was born on the West Indian island of Jamaica in 1887. He worked as a printer, labor organizer, and later as a newspaper publisher. He attempted to expose the racial situation inside Jamaica and give the darker colored Jamaicans fairer treatment. After becoming dismayed by the living conditions of workers and the exploitation by white and mulatto overseers, Garvey tried in vain to persuade Jamaican officials to intervene. In 1912, he was exiled from Jamaica to London by the British Colonial government. There he met Duse Mohamed, a Black Egyptian who was promoting the defeat of European colonialism everywhere. He worked on Mohamed’s magazine Africans Times and the Orient Review. There he met Africans and studied about the continent, and became a Pan African nationalist. Strongly influenced by Booker T. Washington’s autobiography, Up From Slavery, he returned to Jamaica in 1914 and set up an organization called the Universal Negro Improvement Association and the African Communities League (UNIA) to unite people of color all over the world.
To bring this to reality, Garvey moved to New York in 1916 and resided in Harlem. Economic independence was another factor in the UNIA plan. Garvey was one of the first Blacks to urge his followers to buy Black—to patronize their own businessmen, similar to Booker T. Washington’s stress on self-sufficiency. The UNIA opened several business projects, including the Negro Factories Corporation to assist Black businesses. Garvey founded the Black Star Steamship Line to serve as a commercial and spiritual tie among Black people everywhere. Like Bishop Turner’s shipping attempts, the Black Star Steamship Line stocks were sold to Blacks only and Garvey promised stock buyers that they would not only be helping their race, but might also make a profit. Garvey collected enough money between 1919 and 1925 to buy four secondhand ships and to begin trade in the Caribbean.