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Black Nationalism Briefly define the concept of Black Nationalism. What are some of the critical factors or events that helped determine the movements for Black Nationalism? The issue for nationalists was not only human slavery or oppression. It was also the oppression of black people by white people. Nothing aroused the fury of nationalists more than the racial factor in human exploitation.
Their identity as black touched the very core of their being and affected their thoughts and feelings regarding everything, especially their relations with white people. Nationalists, unlike integrationist's, could not separate their resentment of servitude from the racial identity of the people responsible for it. Black nationalism was defined by a loss of hope in America. Its advocates did not believe that white people could ever imagine humanity in a way that would place black people on a par with them.
The central claim of all black nationalists, past and present, is that black people are primarily Africans and not Americans. Unlike integrationist's, nationalists do not define their significance and purpose as a people by appealing to the Declaration of Independence, the Constitution, Lincoln's Emancipation Proclamation, or even the white man's religion of Christianity. On the contrary, nationalists define their identity by their resistance to America and their determination to create a society based on their own African history and culture. The posture of rejecting America and accepting Africa is sometimes symbolized with such words as "African, "black, " and "blackness. " For example, Martin Delany, often called the father of Black Nationalism, boasted that there lived "none blacker" than himself. While Douglass, in typical integrationist style, said, "I thank God for making me a man simply, " he reported that "Delany always thanks Him for making him a black man. " Trace the evolution and development of Black Nationalism. Please provide illustrations using Booker T.
Washington; Marcus Garvey- the nation of Islam, Malcolm X and Paul Cuffee and the 1815 - 1816 movements. The roots of Black Nationalism go back to the seventeenth-century slave conspiracies, when Africans, longing for their homeland, banded together in a common struggle against slavery, because they knew that they were not created for servitude. In the absence of historical data, it is not possible to describe the precise ideology behind the early slave revolts. What we know for sure is that the Africans deeply abhorred slavery and were willing to take great risks to gain their freedom. This nationalist spirit was given high visibility in the slave revolts led by Gabriel Prosser, Denmark Vesey, and Nat Turner during the first third of the nineteenth century. But it was also found in the rise of mutual-aid societies, in the birth and growth of black-led churches and conventions, and in black-led emigration schemes.
Unity as a people, pride in African heritage, the creation of autonomous institutions, and the search for a territory to build a nation were the central ingredients which shaped the early development of the nationalist consciousness. There have been many articulate voices and important movements of Black Nationalism throughout African-American history. Among them were David Walker and Martin Delany during the antebellum period and Henry McNeal Turner, Marcus Garvey, Noble Drew Ali, and Elijah Muhammad during the late nineteenth and early twentieth centuries. Marcus Garvey knew that without racial pride no people could make leaders and build a nation that would command the respect of the world. This was particularly true of blacks who had been enslaved and segregated for three hundred years. In a world where blackness was a badge of degradation and shame, Garvey transformed it into a symbol of honor and distinction.
The Nation of Islam was the most important influence on the life and thought of Malcolm X. Its importance for Malcolm was similar to the role of the black church in the life of Martin King. While Garvey influenced Malcolm's political consciousness, Elijah Muhammad defined his religious commitment. Elijah Muhammad was the sole and absolute authority in defining the doctrine and practice of the Nation of Islam. While affirming solidarity with worldwide Islam, he proclaimed distinctive doctrines. The most important and controversial one was his contention that whites were by nature evil.
They were snakes who were incapable of doing right, devils who would soon be destroyed by God's righteous judgment. White people, therefore, were identified as the sole cause of black oppression. In Black Muslim theology the almighty black God is the source of all good and power. Martin King and Malcolm X were shaped by what Vincent Harding has called the "Great Tradition of Black Protest, " a tradition that comprised many variations of nationalism and integration ism. Both integration ism and nationalism readied Martin and Malcolm for leadership in the black freedom movement of the 1950 s and 1960 site Martin proclaiming an American dream from the steps of the Lincoln Memorial and Malcolm reminding him of an American nightmare in the streets of Harlem.
In general terms what roles have African Americans served in U. S. Foreign policy. List at least four examples of these roles covering the scope of African American involvement in Foreign policy? African-American political leaders and intellectuals promoted anti-colonial politics and critiqued U. S.
foreign policy. Some examples are: critique of Cold War, State Department initiatives in Africa, Latin America and Vietnam. 4. Briefly describe and explain the impact of African Americans in their effort to protest against the Italian-Mussolini invasion of Ethiopia. Almost from the beginning, African Americans made it clear they supported the Ethiopians. Colonel Herbert Fauntleroy Julian, went to Ethiopia to train 5, 000 pilots.
The Black Eagle of Harlem, Col. Julian, a native of Port of Spain, Trinidad, famous for being a competent pilot early in his military career went to Ethiopia to lead their air wing. Before the war began, the African American press predicted that the Ethiopians had a 50 / 50 chance of winning. They tried to convince their readers that Ethiopia had a modern army ready for any Italian assault.
As whites ruled Europe and America, Garvey was certain blacks should and would rule Africa. To implement his African dream, he organized the UNIA, first in Kingston, Jamaica, and later in New York. "Africa for the Africans" was the heart of his message. In 1920 Garvey called the first International Convention of Negro Peoples of the World, and 25, 000 delegates from twenty-five countries met in New York City. A redeemed Africa, governed by a united black race proud of its history, was the theme which dominated Garvey's speeches. "Wake up Ethiopia! Wake up Africa!" he proclaimed. "Let us work towards the one glorious end of a free, redeemed and mighty nation.
Let Africa be a bright star among the constellation of nations. "A race without authority and power is a race without respect. " 5. Briefly define the idea and concept of slave reparation for African Americans. Compare this to reparation for Jews during WWII Holocaust and reparations for Japanese and their internment during WWII. Reparations activism has a history of over 130 years in the United States since the defeat of slavery in 1865. Five waves of reparations activism since the emancipation of the slaves have been identified: 1) the Civil War Reconstruction era, 2) the turn of the century, 3) the Garvey Movement, 4) the civil rights movement of the late 1960 s and early 1970 s, and 5) the post Civil Liberties Act era beginning in 1989.
African Americans sought has included claims for back pay of slave wages; land acquisition and educational benefits; monetary compensation for abuse, indignities suffered, forced indoctrination into a foreign culture, and destruction of the family unit; relocation to Africa or designated lands; relief from income tax obligations; and the once-promised forty acres and a mule, or equivalent value. Reparations paid for the World War II internment of Japanese Americans is one of the most cited examples of monetary compensation paid to individual citizens for past injustices and unreasonable hardship. In 1988, U. S. President Ronald Reagan signed the Civil Liberties Act into law, formally acknowledging the injustices associated with the U. S.
internment of Japanese Americans during World War II. Subsequently in 1991, the U. S. Office of Redress Administration presented a reparations check for twenty thousand dollars to the oldest Hawai " ian survivor of Japanese American internment camps.
African Americans renewed their call for reparations following the successful claims by Japanese Americans. 6. Briefly describe how you would design the distribution of reparation dollars (400 billion) for enslaved African Americans. What race and social problems would you attack? Please provide at least ten examples or illustrations? I think that the distribution of reparation dollars to African Americans is a very problematic issue. It is almost impossible to issue any reparations at this moment (or ever will be) for the following reasons: 1.
Lack of identifiable victims 2. Lack of causation 3. Persecutors 4. Lack of archives 5. Who should pay? Individuals, state, etc. ? 6.
Lack of directly harmed individuals 7. If African Americans are compensated, descendants of slaves all over the world will also require compensation. Many European states have compensated their former colonies in one or another way already. 8. Calculation of reparations amount per person is problematic as many personal issues need to be taken into account. 9. Identification of reason for reparations might also be a problem. Is it a moral issue, compensation for unpaid labor or compensation for former inequality and unfair treatment? 10.
Reparations for African Americans should come in a lump sum for the educational system, medical care, social programs or loans for first time home buyers. Bibliography: Amy Jacques Garvey, ed. , Philosophy and Opinions of Marcus Garvey (New York: Arno Press/New York Times, 1969), vol. 1, p. 2, 5. Lewis, David L. When Harlem was in vogue. (New York: Oxford University Press, 1981) Teen E. Chisolm, Note, Sweep Around Your Own Front Door: Examining the Argument for Legislative African American Reparations, 147 U.
PA. L. REV. 677, 684 (1999). The Emergence of Negro Nationalism, " Parts I and II, Midwest Journal, vol. 45, Winter 1951 and Summer 1953, pp. 96 - 104 and 95 - 111.
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Research essay sample on U S Foreign Policy World War Ii
