New Directions

Volume 18 | Issue 2 Article 7

4-1-1991 Garveyism: A ’90s Perspective Francis E. Dorsey

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Recommended Citation Dorsey, Francis E. (1991) "Garveyism: A ’90s Perspective," New Directions: Vol. 18: Iss. 2, Article 7. Available at: http://dh.howard.edu/newdirections/vol18/iss2/7

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By Francis E. Dorsey Pan African Congress in Manchester, orn on August 17, 1887 in England in 1945 in which the delegates Jamaica, Marcus Mosiah sought the right of all peoples to govern Garvey is universally recog­ themselves and freedom from imperialist nized as the father of Pan control whether political or economic. African Nationalism. After Garveyism has taught that political power observing first-hand the in­ without economic power is worthless. Bhumane suffering of his fellow Jamaicans at home and abroad, he embarked on a mis­ The UNIA sion of racial redemption. One of his The corner-stone of Garvey’s philosophical greatest assets was his ability to transcend values was the establishment of the Univer­ myopic nationalism. His “ Back to Africa” sal Negro Improvement Association, vision and his ‘ ‘Africa for the Africans at UNIA, in 1914, not only for the promulga­ home and abroad” geo-political perspec­ tion of economic independence of African tives, although well before their time, are peoples but also as an institution and all accepted and implemented today. In fact, political base of operations. In other words, they were the catalysts for the “ Black is Garvey used the UNIA as a potent Beautiful” and “ Black Power” calls and economic weapon in the struggle for programs of the 1960s in the United States. peoples; political, economic and psycho- freedom. Economic independence was, Moreover, emphasis on unity and organiza­ cultural sovereignty for all African peoples; therefore, mounted as the major challenge tion by groups today draw directly from the and cooperatism.2 to exploitation and racism. According to Garvey Movement of the 1920s. Garvey Indeed, Garvey’s “ Back to Africa” vi­ Alphonso Pinkey, the UNIA “ became the was not an integrationist. He taught his sion had significance for African Americans first Black organization to embrace the followers to be proud that they were Black, in “ that once Africa had been freed from complete spectrum of Black nationalism, to cherish their African past, and to build colonial rule, Blacks in the United States and its leader was the first Black man to put for themselves their own civilization of the could be given aid in their fight for equal forth a comprehensive ideology of Black future.1 rights”. Garveyism linked the domestic nationalism.”3 struggle of African Americans to the inter­ The UNIA gave African Americans alter­ G arveyism national struggle of all African peoples. At natives to daily existence and resistance to Garveyism, within the Afrocentric context, that juncture, the liberation struggle reach­ exploitation and racism. African Americans views the liberation struggle in terms of ed its diasporan zenith. This is one of the then became involved in businesses, chur­ African nationalism versus European na­ greatest contributions of Garveyism to the ches and social organizations as UNIA tionalism. Garveyism is based on the salient Pan African Nationalist struggle. membership grew into the millions. These fact that African peoples have been op­ Garveyism represents the highest stage activities were extremely significant and pressed, exploited, and dehumanized to a in the development of 20th century Pan essential for imbuing in African Americans greater degree than any other race or class African nationalism. Despite the fact that a sense of racial pride and self-respect and of people in the history of mankind and that the Garvey Movement and Garvey himself confidence in their blackness/Africanity. At our Africanity is deeply rooted in our com­ were attacked by both Blacks and whites, the same time, Garveyism sought “to mon suffering and racial heritage. yet their ability to internationalize the restore to the Black man the manhood Garveyism seeks the total liberation of liberation struggle of African people re­ taken from him during centuries of Africans and all African peoples; unity, mains immutable. Garveyism sowed the slavery.” 4 At a UNIA international con­ stability, a Pan African nationalist mental seeds of financial and economic in- ference in New York on August 1, 1920, commonality; a sense of self, community; dependence/empowerment and the in­ delegates drafted a “ Declaration for the African nationhood, self-determination, sistence that Blacks should support Black Rights of the Negro Peoples of the World’ ’ self-reliance and a common destiny; the businesses. and demanded “certain basic (human) creation of Pan African nationalist solidari­ Also, Garveyism was very instrumental rights which would encourage the (African) ty and confraternity among all African in affecting the final resolution of the Fifth race and serve to stimulate it to a higher

NEW DIRECTIONS SPRING 1991 destiny.’ ’5 Garveyism taught us that we are quirements external to one’s specific prejudice. For Gravey this was a two-fold somebody; we are African people; our cultural group, the possibility exists in ac­ problem. First, he was often accused of history is that of an African people; and that cepting a wholesome value system. creating division by developing and main­ our future is that of an African people. Because culture is a learned behavior, taining conflict between lighter and darker- It was indeed this consciousness in African Americans have often learned its skinned Africans. Nothing could be further Garvey’s geo-political and philosophical duality. As has been argued: ‘‘Black peo­ from the truth. Garvey recognized that perspectives that led him to promote the ple have been exposed to both a point of African people were victims of ‘ ‘color con­ values of territoriality, culture, religion and view that aims to co-opt Black people into sciousness” as well as circumstances. As economics as foundation elements in his Eurocentric culture, and a point of view that Garvey argues: “ What about colour, it conceptual framework of the UNIA. aims to exlude black people... .9 doesn’t amount to anything. It is only an ac- The elitist, exclusionist viewpoint tends cidnet. Nature had a purpose. It is hoped Territoriality to find fault with the victim and not those that in the new civilizatoin we will see no The concept of territory involves the ac­ [African] thinking his skin better than the quisition of land. A people cannot be total­ others.” 12 ly free without a home base. It is here Garvey’s other concern on race prejudice where they can grow within their culture, Gaveyism represents the was directed at Caucasians and their a culture which gives them identity, pur­ highest stage in the prevailing attitudes toward African people. pose and direction.6 If that land has offered He felt that race prejudice prevailed not so freedom—political, economic, social, development of 20th much because of the color of the Africans’ religious and cultural, then the land, the na­ century Pan African skin but toward their predicament under tion, in a sense, will be worshipped. But nationalism. the rule and domination of the white man. what happens when that land, that nation, As a result, Garvey believed that the prob­ has not historically allowed these lem would not be corrected by laws. He ‘ ‘freedoms’ ’ to emerge naturally? The peo­ asserted that: ‘ ‘.. .Within modem times the ple then, by choice at least in the United [African] race has not had any real States, according to the Consitution, have statesmen, and the masses of our people the political right to rebel. have always accepted the intentions and ac­ For the African American, civil rights tions of the statesmen and leaders of other have at times taken precedence over basic races as being directed in our interest as a human rights. It has been this conflict—the group in conjunction with the interests of suppression of civil rights and the conflict others. Such a feeling on our part caused between civil rights over basic human rights who have helped to perpetuate a negative us to believe that the Constitution of the —which have , in part, created a foundation or unrewarding environment. In other United States was not written for on which the land question has so often words, the dominant culture can have an [Africans], as well as the Constitutions of played a critical role in the lives of those everlasting effect upon how a people England, France, Italy, Germany and other African Americans who have not forgotten defines itself. Garvey understood this when countries where [Africans] happened to their history. A history not rooted in he came to the U.S. His first task was to have their present domicile, either as slavery, but another history of a free and create racial pride among the Black masses citizens or as subjects. That we suffer so independnet Africa. It is this viewpoint worldwide. His pride or “ Race-First” much today under whatsoever flag we live which led Garvey to articulate: philosophy can generally be placed in three is proof positive that constitutions and laws, ‘ ‘The [African American] needs a nation categories: 1) the issue of unity 2) the issue when framed by the early advocates of and a country of his own, where he can best of race prejudice and 3) the issue of pride human liberty, never included and were show evidence of his own ability in the art and heritage.10 never intended for us as a people. It is only of human progress.’ ’' He argued for land, Garvey’s first call to the Black masses a question of sheer accident that we hap­ and it was the responsibility of the UNIA was unity. He felt that first racial ‘ ‘purity’ ’ pen to be fellow citizens today with the ‘ ‘to work unceasingly for the bringing about was essential to the future unification of the descendants of those who, through their of a National Homeland for the Negroes in race. And because of his views on “ Purity advocacy, laid the foundation for human Africa.” Thus a major battle cry for the of Race”, some of his critics often labeled rights. So this brings us to the point where UNIA was ‘ ‘Africa for the African at Home him a ‘ ‘racist.’ ’ He states: “. . . I believe in as a people, we can expect very little from and Abroad.” 8 a pure Black race just as how all self respec­ the efforts of the present day statesmen of ting whites believe in a pure white race.. .. I other races, in that their plans, (as far as ad­ Culture am conscious of the fact that slavery vantages to be derived therefrom are con­ A people’s culture cannot be external to brought upon us the curse of many colors cerned) are laid only in the interests of their itself in order for the culture to have validi­ within the Negro race, but that is no reason own people and not in the interest of the ty. It must be derived from one’s historical why we of ourselves should perpetuate the [Africans]....” 13 experience, one’s historic memory, and not evil... .”n Since constitutions have not been a contrived experience but an experience It was through Garvey’s conception of favorably designed to meet the demands of free from manipulation and control. Since “ Race First” that he tried to manipulate African people, Garvey understood that culture helps to transmit value systems, if Africans toward unity. Critical to Garvey’s “ love” and/or human rights could not be one practices or accepts those cultural re­ conception of race was the issue of race legislated because:

NEW DIRECTIONS SPRING 1991 .. .You can never curb the prejudice of the one’s beliefs, religion was viewed by Garvey This ‘ ‘whitening’ ’ process and the creating one race or nation against the other by law. as having been misinterpreted by Euro­ of ‘ ‘colored’ ’ saints not only has been used It must be regulated by one’s own feeling, peans. He argues: to distort reality but also, more tragic for one’s own will, and if one’s feeling and will the African, the color black was deliberately .. .We profess to live in the atmosphere of rebel against you no law in the world can used as subordinate to white. Christianity, yet our acts are as barbarous curb it. . . . 14 It is from this brief historical conception as if we never knew Christ. He taught us to of the manipulation of the ‘ ‘symbolic’ ’ col­ Therefore, Garvey felt that prejudice love, yet we hate; to forgive, yet we revenge; or of Christ that African people have been would always continue between Black and to be merciful, yet we condemn and punish plagued with similar alterations, specifical­ white ‘ ‘so long as the latter believe that the and still we are Christians. . . . 19 former is intruding upon their rights.” 10 ly, in the Bible. Words (language) and pain­ As an individual’s culture must be deter­ Coupled with and not separate from tings (art) have historically been mined through his own experiences, so, Garvey’s concept of race first was pride and manipulated to deceive the Black man. Few heritage in the African race. One of his people are aware of this history. But what major concerns was to bridge the gap about those historians and religious scholars who know the truth? To suppress between native Africans and diasporan There are many racist Africans so that: this knowledge from the masses only inten­ overtones in modern sifies and strains race relations. It is from . . . Everybody knows that there is absolute­ this philosophical belief that Garvey sought ly no difference between the native African religion that have their to eliminate the religious influence and the and the American and West Indian Negroes, historical roots when manipulation of the symbols for the purpose in that we are descendants from one common of white domination. family stock. It is only a matter of accident Christianity first came into that we have been divided and kept apart for contact with the African over three hundred years. . . . 16 race. Economics But what does this pride and heritage of­ No organization can exist for very long with­ fer? What is the plan of action? How can this out a sound economic foundation. The be done? Garvey answers: ultimate goal at all times is for economic .. .We are organized by the absolute purpose self-determination and economic empower­ of bettering our condition, industrially, com­ ment. Therefore, this quest for equality, mercially, socially, religiously and politically. self-determination and advancement in the We are organized not to hate other men, but marketplace is crucial for economic growth to lift ourselves, and to demand respect of all within both the Black residential and too, must his conception of God. On the im­ humanity. . . . 17 business community. Economic growth in age of God, Garvey takes the following turn provide jobs internal to the communi­ This concept of racial pride and common position. ancestral homeland (Mother Africa) ty and produces “ tax payers” as opposed . . . I f the white man has the idea of a white to tax burdens. Unlike the contemporary dominates the Afrocentric perspective of God, let him worship his God as he Garvey’s philosophy. concept of “ Black capitalism”, economic desires___We as Negroes have found a new nationalism under the Garvey model does ideal, whilst our God has no color, yet it is not become dependent upon government Religion human to see everything through one’s own ‘ ‘handouts’ ’ and/or corporate support. The Christianity is at the soul of the symbolic in­ spectacles, and since the white people have primary aim of economic empowerment, terpretation and manipulation of Black seen their God through white spectacles, we therefore, is not for the exploitation of the Americans. The so-called biblical prophecy have only now started out... to see our God Black community but to provide resources has been utilized to undermine the through our own spectacles... .We believe in and skills, and help curb economic discrim­ African’s acceptance of his own religious the God of Ethiopia. . . that is the God in ination.22 Failure to do this often results in beliefs, as well as the Caucasian’s inter­ whom we believe, but shall worship him a poverty-stricken community. Garvey’s pretation of Christianity and how it had been through the spectacles of Ethiopia. . . . 20 position on poverty is: manipulated to justify the enslavement of There are many racist overtones in . . . A hellish state to be in. It is no virtue. It Africans. Even after emancipation, the modern religion that have'their historical is a crime. To be poor, is to be hungry without manipulation of religious texts and symbols roots when Christianity first came into con­ possible hope of food; to be sick without hope prevailed. tact with the African race. The symbolic of medicine; to be tired and sleepy without a According to Prof. Tony Martin, Garvey manipulation of the “color” of Christ has place to lay one’s head; to be naked without did not manipulate religion for its own sake its origins in the Middle Ages as depicted the hope of clothing; to be despised and com­ but developed it from a Black man’s through the eyes of European artists.21 fortless. To be poor is to be a fit subject for perspective to further his program of Race These Western artists deliberately whit­ crime and hell. The hungry man steals bread First from a political conception.18 Garvey ened or bleached Christ’s hair, eyes and and thereby breaks the eight commandment; understood Christianity, having been raised skin complexion. Not only was this done to by his state he breaks all the laws of God and in the Methodist Church as a youth but later Christ but also to the famous Black Madon­ man and becomes an outcast. In thought converting to Catholicism. Regardless of nas extant in European churches today. and deed he covets his neighbor’s goods;

NEW DIRECTIONS SPRING 1991 comfortless is he as he seeks his neighbor’s Like their white counterparts, African they would cross the time line into the 21st wife; to him there is no other course but sin Americans want to have the ability to be century a united, solidified, powerful, global and death. That is the way of poverty. No one free politically, economically, socially, majority people. From an Afrocentric wants to be poor. 23 religiously and culturally. When the oppor­ perspective, this is the single most signifi­ tunity to full access for growth and develop­ cant contribution of Garvey’s philosophy to To combat poverty, Garvey embraces ment is denied, African Americans often the liberaton struggle of African people. □ capitalism but with the following withdraw to combat the “ racist” actions stipulations: Francis E. Dorsey, Ph.D., is an assistant professor in with which they have been confronted. the Department of Pan-African Studies, and director of Such was the ideological nationalism em­ the Center for Pan-African Culture, at Kent State . . . Capitalism is necessary to the progress of bodied in the philosophical values of the University. the world, and those who unreasonably and UNIA that Marcus Garvey utilized to ex­ NOTES wantonly oppose or fight against it are tricate African people. Theodore G. Vincent. Black Power and the enemies to human advancement; but there Garvey Movement. (California: Ramparts Press, 1972), should be a limit to the individual or cor­ p. 14. porate use or control of it. No individual 2Linus A. Hoskins. The Political Economy of Pan should be allowed the possession, use or the The ideology of African Nationalism: Historical Origins and Contem­ privilege to invest on his own account, more porary Forms. (Baltimore, Maryland: Pyraid Press, than a million, and no corporation should Garvey’s nationalism has 1987), p. 8. be allowed to control moe than five millions. Wlphonso Pinkney, Red, Black and Green: Black psychologically enabled Nationalism in the United States (New York: Cam­ Beyond this, all control, use and investment African people to solidify bridge University Press, 1976) pp. 46-53. of money, should be the prerogative of the 4Vincent, op. cit., p. 19 State with the concurrent authority of the peo­ their nationalist ranks.... ’Chuba Okadigbo. “ Marcus Garvey: Father of ple. With such a method we would prevent the African Nationalism’ Class. (February 1987), p. 20. ill-will, hatred and conflicts that now exist 6Maulana Ron Karenga, Kwaida Theory: An between races, peoples and nations.Modern Introductory Outline. (California: Kwaida Publicatons, wars are generally the outgrowth of 1980), p. 103. dissatisfied capitalistic interests either among 'Amy Jacques-Garvey, (ed)., Philosophy & Opi­ foreign or strange peoples or nations....24 nions of Marcus Garvey Vol. /(New York: Athenevin, 1971), p. 23. It was Garvey’s purpose to eliminate the 8 Amy Jacques-Garvey, (ed.), Philosophy & Opi­ economic chaos within the Black communi­ nions of Marcus Garvey Vol. //(New York: Athenevin, ty. To do this he established a host of 1971), p. 5. business enterprise which included The 9Carlton W. and Barbara J. Molette, Black Theatre: Conclusion Premise and Presentation (Bristol, Indiana: Wyndham Black Star Line—a steamship company, Hall Press, 1986), p. 11. The Black Cross Navigation and Trading By delineating how Marcus Garvey utilized 10Pinkey, op. cit., pp. 48-49. Company, factories, restaurants and African philosophical values in developing 11 Amy Jacques-Garvey, op. cit., p. 37. hotels.25 the message of his ideology, this article Garvey’s attempt to ameliorate the brought to the fore the vital significance of I2Amy Jacques-Garvey and E.U. Essien-Udom, More Philosophy and Opinions of Marcus Garvey, Vol. economic problems of the Black communi­ the ideology of self-help, self-empower­ 3 (Totowa, New Jersey: Frank Cass and Company ty were short lived. Two reasons led to the ment, self-pride and the originality and Limited, 1977), p. 39. demise of his economic endeavors: 1) he reality of Mother Africa as a geo-political 13Amy Jacques-Garvey, op. cit., p. 47. motivating force in the development of Pan lacked a competent business and u Ibid., p. 18. African Natinalism as we approach the 21st managerial staff, and 2) he had many 15Ibid., p. 3. dishonest associates in his confidence who century. 16Ibid., pp. 70-71. hurried the demise of the UNIA’s business In terms of the Afrocentric geo-political 17Ibid., p. 73. endeavors. fallout effect of the philosophy of Too often when African Americans rally Garveyism, African people and people of 18Tony Martin, Race First: The Ideological and Organizations Struggles of Marcus Garvey and the behind a call for nationalism, the establish­ African descent throughout the diaspora Universal Negro Improvement Association (Conn.: ment becomes fearful and almost always can now view and accept themselves as Greenwood Press, 1976), p. 69. 19 foresees violence as the final alternative. members of the same African extended Amy Jacques-Garvey, op. cit., p. 27. But historically, Africans in America have family. In this way, African people are able 20Ibid., p. 44. to ossify their nationalist ranks to create always heeded the call for American na­ 21 Barry N. Schwartz and Robert Disch, White tionalism to protect democracy, the full their own Common Pan African Nationalist Racism: Its History, Pathology and Practice (New York: benefits of which, so often, they had not Home/Fortress Africa 2000 so as to Dell Publishing Co., 1970) pp. 273-285. received. Their response has been seen ef­ balance the contemporary geo-political 22 Thomas L. Blair, Retreat to the Ghetto: The End fectively in previous wars, but somehow reality of European Nationalism/“ Europe of a Dream (New York: Hill and Wang, 1977), what they fought for has not always been 1992’’/“ Fortress Europe 1992.” pp. 163-181. reciprocated. As a result, they have The ideology of Garvey’s nationalism has 23Amy Jacques-Garvey, op. cit., p. 21. established their own form of nationalism also psychologically enabled African people 24Amy Jacques-Garvey, Vol.II, op. cit., p. 72. to fulfill the American dream. to solidify their nationalist ranks so that 20Pinkney, op. cit., pp. 51-52.

NEW DIRECTIONS SPRING 1991