W. E. B. Dubois: African Activist Identity

This philosophical study will define the opposing counter-narratives of W.E.B. Dubois and Marcus Garvey in terms of African activist identity. Dubois was raised in Barrington, Massachusetts and educated at Harvard University and the University of Berlin during the 1880s. Dubois was a leader of the Niagara Movement, which fought for equal rights as a co-founder of the National Association for the Advancement of Colored People (NAACP) in 1909. Dubois is known for his famous, The Soul of Black Folk, which dictated the education of black men in a predominantly white society. Marcus Garvey was also well-educated at St. Ann's Bay in Jamaica, and when of the appropriate age, he attended Birkbeck College in London. Garvey published Message to the

Washington, which called a for a “way of life” through the increased education of African activists. In this manner, Washington defines this system as part of a unique perspective on the education of Africans in their own communities: “Those who constantly direct attention to the Negro youth’s moral weaknesses, and compare his advancement with that of white youths, do not consider the influence of the memories which cling about the old family homesteads” (Washington 25). In this manner, Washington sought to form a uniquely African-American identity for young people to follow in the community, which Dubois adapted in this 19th century perspective: “Mr. Washington first indissolubly linked these things; he put enthusiasm, unlimited energy…and changed it from a by-path into a veritable Way of Life” (Dubois 29). This is the historical perspective defines anew lifestyle in which education would play a major role in raising the condition of Africa-American males, yet Garvey would expand upon early 20th century themes of collectivist ideology within the black community. In this way, the proletariat influence of Marx certainly had an appeal for Garvey in terms of supporting the “Common man”, yet there were inherently “white ideas about African identity in the 20th century. However, the worker orientated themes of “communism” and other collective ideologies would not

In this mode, the uneducated black man would not be able to participate at the same level as a well-educated activist in the community. This is a extremely divisive method of “intellectual development”, which would limit community participation. In contrast to this view, Garvey sought to include all men from differing walks of life to contribute to the education and well-being of the entire African global community. Surly, this way would pose a more powerful sense of unity and collectivism in the community, which might bring a larger movement. However, Garvey’s focus on intellectualism does not take into account the necessity of leadership, which could recruit better intellectuals to form and manage these organizations. In these ways, Dubois and Garvey present a polarized view of African activist identity, which tends to support either a intellectual elite or a collective movement in the black community. Certainly, the overall objective of these philosopher is dictated by the various levels of education that can recruit intelligent young men of color into mass-movement organizations at the national and international levels. The purpose of Dubois and Garvey’s proposals seek to bring education as a ;’way of life” for all black people to improve themselves in an oppressive white hegemonic