Make bullet points for the main idea
THOMAS CHOLF
dat in both the quasi autobiographical Duik of Daan, published in of the late 1950s, shortly- Dir Bois remained content with muckit in the 1930s. entitled "The Cnbony eventy weak and the Autobiography paned the Communist Party, entroversial program he had formulated The key fifth chapter of Duck of Dawn is Rate which Du Bois significantly describes as not so much
of contradictory forces, facts and tendencies." Thus, race her the social biological concreteness implied concep in the 1897 essay. Here of the themes of "The Conservation of the Races" and "Of Our Spirimu Strivings appear again, but now reformulated in the context more sophisticated understanding of human behavior and social that once shrouded blacks from view, obscuring both their problems virrors and their latent powers, has changed. It is of Dis B action. The now "some thick sheet inviable bur horribly tangible plate glass" sealing off a "dark cave, with which blacks are "entombed souls hindered in their natural movem
expression and development..." The veil has become an i Blacks can be seen by the outside world now, but not he Consequently, all their gestures and expressions are absurd, to the white outsiders. After a while, the inmates begin to wonde interests and activities confined to the tomb; they become "inured to the experience." On the other hand, the wild and suicidal efforts of those wh attempt to break through the glass (the revolutionaries, the deviants) excite horror and terror in the outside world. imprisoning incomprehensible,
only te home this really quite horrible parable, Du Bois concludes that Sutsiders however well-intentioned cannot know the experience of those within and thus cannot speak for or lead them. Leadership can only come om among the entombed. Such leaders must be "race men," unselfisit yal, and committed to unending sacrifice for the collective good. In chapter "The Colored World Within," Du Bois restates the group economy idea project that cannot succeed without the dedicated and disciplined
lership of "race men." In the final chapter of Dusk of Darwn, Du Bois describes the intellectual ces for the rethinking and reformulation of his social philosophy. During period preceding his articulation of the self-segregation scheme and of bsequent break with the NAACP, he had made the twin discoveries of and Freud. From Marx he learned that there was a deeper structural or racial oppression; that it was not enough to fight for integration into that was inherently flawed. From Freud he learned to appreciate the ality of prejudice and its deep-seatedness. "I now begin to realize that fight against race prejudice, we are not facing simply the rational,
10 B3 GripThe Politeal Uses of Alienation
determination of white folk to oppress us we are facing as long wait, but the power to entrench M mak now largely to unconscious habit and irrational surge, which demand on our part not only the patience to selves for a long siege against the strongholds of color caste 113 defensive and reactionary, but forward looking and militant. The product of a long his plan represented a modern intellectual forces Marxism and Freudianism. Furthermore, it was estation period, blending from eclectic, yet seminal, not a retreat to nationalism, but a recognition of the international dimensions of the racial conflict, indeed, that African-Americans could be the vanguard of an international assault on class privilege. This dimension is something that neither Booker T. Washington nor Garvey could have محمد
envisioned. in many ways Du Bois dit maing and certainly, misread the flow of future event. I believe it is necessary other radicals during the flow of his thing processes and to acknowledge the integrity of those processes as he describes them. When we examine the content and timing of his writings in the Crisis together with his personal correspondence during this period, his unseences in Deok of of intense and excitthis period was not one of despair and withdrawal be not retreating to older, ited intellectual creativity. In espaiy was. De alder, discredited formulas but in many ward new formulations that might address an as yet dimly foreseen crisisin
During the late twenties and early thirties, the Marxian theme of class struggle and the Freudian theory of a nonrational, unconscious basis for sun behavior were woven into Du Bois's scheme to build a separate black bonomy: Throughout this period there remained a clear distinction between Du Boiss analysis of the problem, which was Marxist, and his solution, which was nationalist 1933 to George ing to nationalism to escape Communiswhich wrote in April 1933 to George Streator, his assistant at the Crisis
I could not have communism if I wanted it. There is no such choice before me. The only thing that I have to choose is annihilation by American capitalism peacemeal [sic] [or] racial organization in self-defense. Don't let communists or anybody else fool you into thinking that internationalism is at hand and that we have only to join it. Negro prejudice still lives.
The onset of the Depression was significant in confirming his fe about the fate of blacks in twentieth-century America and in conveyir sense of urgency to his project. It was not the catalyst for that project,
thick s
- Du Bois wrote the quasi-autobiographical book "Dusk of Dawn" in the late 1950s
- The book contains a controversial program formulated by Du Bois
- The key chapter of the book is titled "The Conservation of Races"
- Du Bois describes a veil that once shrouded blacks from view, but has now changed
- The veil is now an invisible but tangible glass, hindering black expression and development
- Outsiders cannot fully understand the experiences of those within the glass
- Leadership must come from among the entombed, from "race men" who are selfless and committed to sacrifice
- Du Bois restates the idea of a group economy that requires disciplined leadership
- Du Bois reformulated his social philosophy by integrating Marxist and Freudian ideas
- He recognized the international dimensions of the racial conflict and the potential for African-Americans to lead an assault on class privilege
- Du Bois distinguishes his analysis (Marxist) from his solution (nationalist)
- He believed racial organization in self-defense was necessary due to black prejudice that still exists
- The onset of the Depression confirmed his fears about the fate of blacks and added urgency to his project
More
- Du Bois believed that there were contradictory forces, facts, and tendencies surrounding race and social issues.
- He reformulated the themes of "The Conservation of the Races" and "Of Our Spiritual Strivings" with a more sophisticated understanding of human behavior and social problems.
- The veil that once obscured blacks from view has changed into an invisible but tangible glass, hindering their expression and development.
- Outsiders cannot fully understand the experiences of those within the glass and therefore cannot speak for or lead them.
- Leadership must come from within the black community, from "race men" who are committed to sacrifice for the collective good.
- Du Bois emphasized the importance of dedicated and disciplined leadership for the success of a group economy.
- He integrated Marxist and Freudian ideas into his social philosophy, learning from Marx that fighting for integration was not enough and from Freud that prejudice was deeply rooted.
- Du Bois recognized the international dimensions of the racial conflict and believed that African-Americans could be at the forefront of an assault on class privilege.
- The onset of the Depression confirmed Du Bois's concerns about the fate of blacks in America and added urgency to his project.
- Du Bois distinguished his Marxist analysis of the problem from his nationalist solution, opting for racial organization in self-defense instead of communism.