Posts Tagged ‘Hartwell’

Its that time of year again and my contribution this year is Marcus Mosiah Garvey”, mister Black Moses himself! This rendition comes from http://www.international.ucla.edu/africa/mgpp/mgunia.asp, find out more about the man and  his times there; here I’ve posted a brief essay on Garvey and the UNIA…. enjoy!!!

Marcus Garvey and the UNIA

Historians of Africa and the Caribbean are coming to regard Garvey as a pivotal figure in the awakening of modern nationalist movements opposed to European colonial domination. At a conference celebrating Garvey’s centenary held in Jamaica in 1987, Horace Campbell emphasized this very point:

The UNIA . . . was the most dynamic mass movement across territorial borders among the African peoples [during] this century. Now, one hundred years after the birth of Garvey and seven decades after the founding of the UNIA, it is still possible to say that Garveyism occupies a central place in the struggle for democracy, dignity and social transformation. (Rupert Lewis and Patrick Bryan, eds., Garvey: His Work and Impact [Mona, Jamaica: Institute of Social and Economic Research, 1988], p. 171)

No single black movement has represented a greater enigma to scholars than Garvey’s irredentist “African Redemption.” While many ideas that Garvey espoused—black pride, economic development, African independence—were not original, the way in which he expressed them, his incomparable ability to get people to listen, made him different. This talent was recognized early by a West African newspaper:

There are many who have said these self same things, but none have said them with such vigor, with such directness and with such persuasiveness as Marcus Garvey. (Gold Coast Leader, 29 May 1926)

Historians familiar with Garvey’s career generally regard him as the preeminent symbol of the insurgent wave of black nationalism that developed in the period following World War I.

Although born in Jamaica, Garvey achieved his greatest success in the United States. He did so despite the criticism of many African-American leaders and the covert opposition of the United States Department of Justice and its Bureau of Investigation (forerunner of the FBI). As a young man, Garvey had preached accommodation and disavowed political protest, advocating loyalty to the established colonial government. His views, however, underwent a radical transformation shortly after he arrived in the United States in 1916. The emergence of the radical New Negro movement, which supplied the cultural and political matrix of the celebrated Harlem Renaissance, to a large extent paralleled Garvey and his post-World War I “African Redemption” movement.

Garvey established the first American branch of the UNIA in 1917–1918 in the midst of the mass migration of blacks from the Caribbean and the American South to cities of the North. It was also a time of political awakening in Africa and the Caribbean, to which Garvey vigorously encouraged the export of his movement. In the era of global black awakening following World War I, Garvey emerged as the best known, the most controversial, and, for many, the most attractive of a new generation of New Negro leaders. Representative Charles B. Rangel of New York has noted that “Garvey was one of the first to say that instead of blackness being a stigma, it should be a source of pride” (New York Times, 5 April 1987).

Black expectations aroused by participation in World War I were dashed by the racial violence of the wartime and postwar years, and the disappointment evident in many black communities throughout the U.S., Africa, and the Caribbean allowed Garvey to draw dozens of local leaders to his side. Their ideas were not always strictly compatible with Garvey’s, but their sympathy with his themes of “African redemption” and black self-support was instrumental in gathering support for the movement from a vast cross-section of African-American society. Similarly, Garvey’s message was adopted by a broad cross-section of educated and semi-literate Africans and West Indians hungry for alternatives to white rule and oppression.

The post–World War I years were thus a time when a growing number of Africans and West Indians were ready for change. In most colonial territories, Africans, like African Americans, were disappointed when expected postwar changes failed to materialize. The Garveyist message was spread by sailors, migrant laborers, and travelling UNIA agents, as well as by copies of its newspaper, the Negro World,passed from hand to hand.

In the Caribbean, what has been termed the “Garvey phenomenon” resulted from an encounter between the highly developed tradition of racial consciousness in the African-American community, and the West Indian aspiration toward independence. It was the Caribbean ideal of self-government that provided Garvey with his vocabulary of racial independence. Moreover, Garvey combined the social and political aspirations of the Caribbean people with the popular American gospel of success, which he converted in turn into his gospel of racial pride. Garveyism thus appeared in the Caribbean as a doctrine proposing solutions to the twin problems of racial subordination and colonial domination.

By the early 1920s the UNIA could count branches in almost every Caribbean, circum-Caribbean, and sub-Saharan African country. The Negro World was read by thousands of eager followers across the African continent and throughout the Caribbean archipelago. Though Caribbean and African Garveyism may not have coalesced into a single movement, its diverse followers adapted the larger framework to fit their own local needs and cultures. It is precisely this that makes Garvey and the UNIA so relevant in the study of the process of decolonization in Africa and the Caribbean. As if in confirmation of the success with which Garveyism implanted itself in various social settings, when Garvey himself proposed to visit Africa and the Caribbean in 1923, nervous European colonial governors joined in recommending that his entry into their territories be banned. Many modern Caribbean nationalist leaders have acknowledged the importance of Garveyism in their own careers, including T. Albert Marryshow of Grenada; Alexander Bustamante, St. William Grant, J. A. G. Smith, and Norman Washington Manley of Jamaica; and Captain Arthur Cipriani, Uriah Butler, George Padmore, and C. L. R. James of Trinidad.

Before the Garvey and UNIA Papers project was established, the only attempt to edit Garvey’s speeches and writings was the Philosophy & Opinions of Marcus Garvey, a propagandistic apologia compiled in two successive volumes in the early 1920s by his second wife, Amy Jacques Garvey. As Lawrence Levine notes, “It is always unwise to rely too exclusively upon a collection edited by the subject, especially in the light of recent indications that the Garveys altered a number of speeches and articles to conform with his later views” (Levine, op. cit.). While the Philosophy & Opinions volumes served to plead Garvey’s legal case, they also created a politically distorted picture of the UNIA, an image that for a long time severely handicapped research.

In this context, the Marcus Garvey and UNIA Papers provides a full, objective account of the movement and its leader, as it chronicles how the movement achieved a global dimension by awakening the political consciousness of African and Caribbean peoples to the goals of racial self-determination and national independence.

Copyright © 1995-2012 The Marcus Garvey and UNIA Papers Project, UCLA

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I travel with a concubine of conjunctions

Poetic polygamy

Words fucking words birthing verses endlessly

Hex ya ears

Vex the simple minded

Oh, don’t mind him he’s just G’in off

Showin’ em all how the gloves came off and dropped love in one round

Duck down

This a warm gun blast

Think fast

It gets better for veterans

We turn our experiences into advent horizons

In bars we gather bars from emotions exploidin’

Birthing poets armed with mass destruction weapons

Our little bad ass offspring

Raising verses

Avoiding curses

Fuck cursive we left right a long time ago

Wrong or right; right or wrong the world may never know

Fore to score the will of man scripts psalm worthy inventions that shape mankind

Writing words that trace the skylines

Manifested dreams once unseen to the common eye

Wells up from the mind and life springs from our foot steps

We stain pages with bloody tears

Listening for our names while grasping to deep breaths

Seeking solace in prsymatic dreams to temporarily escape fears

One mo’ shot and I’m outta here

I’m talkin’ gone

Hey! What you got on my imagination station?

(more…)

Freedom of the mind

One by one they all shall follow

With wisdom‘s guidance

Set will fall at Heru‘s hand

And God’s children shall overstand

As RAys touch the face of man

Warmth of spirit felt

Feel chilly dispositions melt away

The imagination of yesterday

Manifested today

Tomorrow may not promise sunny skies

But much to my delight

With a free mind focused on peace

I am happy within myself

And I shape my world around me

Hetep. -6/29/03

Candid  memories

Last years love

Funny how we lost it

Time the liar

“Will always love you”

Yeah Right

Now its silly grins

Private jokes in the midst of mutual friends

And they smile

Thinking it rude

But they don’t understand

Love is supposed to be a lasting thing

But when it ends

God blesses days with smiles

Basics of love

Sometimes it doesn’t last

So today is full of thinking

Remembering last year

Fading into time

Passing. -4/8/03

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With this pencil I testify
I confess my sins
Lord forgive me for the wrongs I’ve done
Bless this troubled mind of mine
With this pen I thee wed
It and my mind are one
Through your eyes capture my emotions
Witness the birth of creativity
This pen is my friend
The offspring of this pen and my mind console me
Its gives me outlet
It let’s me be me
At times its my enemy
Needlessly exposing my faults
Forcing me to confront my fears
Taunting me with my insecurites
This flint is black like my heart
Revealing what I allow it to reveal
Its rouge hides my mistakes
Yet leaves everlasting reminders
This wooden god
I thank it for freeing me
All hail your beauty
You save us from insanity
Straight the path
Narrow the way
This is my release
My way to pray -11|19|2002

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Run
The corporate monster is chasing you,
Chasing down your dreams and aspirations,
Aspiring to kill your “American dream”,
Though it seems,
Nightmares form from dreams,
Raising the degrees,
And the heat is on,
So Flee,
You can hide behind institutions of higher learning,
Praying for higher earnings,
Leap political pit falls,
Dive into legal loop-poles,
Where the monster waits for you,
Eyes are watching you,
Opportune moment,
Feed on you,
Venomous sting,
Leaves body paralized,
Their grand design realized…
Uncle Sam’s pet has you.

FREE YOUR MIND

Play For Me…

Posted: November 2, 2011 in Putting In Work
Tags: , , , , , , ,

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I touch my love and she cries
Her silent soul screams from the emptiness
The tingling sensation of numbness is tranformed into nothingness
While tears flow and wash away innocent standers by
We hear their frantic shouts as they try to understand why
But under the rhythmic currents their shrill voices become faint
And they fade
And there in the darkness of our solitude we play
I kiss and caress her as she speaks my soul
Blowing the poor and unsuspecting away
Farewell we say
Not caring how or if they will see tomorrow
Because today
Them that wade are washed away
With only our tears to guide them…