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Updated: June 13, 2025
The result was the founding, in 1914, of the "Universal Negro Improvement and Conservation Association and African Communities League". In 1916, Garvey came to the United States to solicit the support of Afro-Americans. In the United States Garvey found the Afro-American community ready to support his program of encouraging aggressive racial pride.
In 1966 the Black Power Movement had contained more rhetoric than power. In 1971 it was still alive, but blacks were working in practical ways, limiting themselves to workable objectives. The Afro-American community was quietly building community organizations to create the economic and political foundations necessary for the future.
As a young scholar, DuBois had begun by believing that reason and research would dispel ignorance and prejudice. Obviously, prejudice was not so easily eradicated by reason alone. "The talented tenth," which was to lead the Afro-American community into the mainstream of American life, had not been successful. White bigots were especially antagonized by educated blacks.
"Nothin', suh, nothin'," he stammered. "It's it's jes' somethin' I be'n puttin' on my hair, suh, ter improve de quality, suh." "Jerry," returned the general, bending a solemn look upon the porter, "you have been playing with edged tools, and your days are numbered. You have been reading the Afro-American Banner."
In the 1968 Olympics, several black athletes, especially Carlos and Smith, claimed that instead of being accepted on an equal basis, they were being exploited. The decade of the 1960s has been marked by a militant spirit throughout the Afro-American community; this spirit was reminiscent of the new Negro of the 1920s although it appears to be more cynical and disillusioned.
As it became increasingly apparent that the end of slavery would not mean the end of discrimination, cooperative action by Afro-Americans seemed to be the only basis from which to gain acceptance, and in 1775 the African Lodge No. 459, the first Afro-American Masonic lodge in America, was founded.
Any Negro who thought of himself as an exceptional or unique individual was brought sharply back to reality by this racism which relentlessly and mercilessly depicted him as nothing more than a "nigger." In spite of the individualism which was preached as a basic part of the American creed, the Afro-American community was forced to develop a strong sense of group cooperation.
Begun as a war measure, when the Radical Republicans came into control, they put it on a more permanent footing. Even liberals, however, were not prepared to support a long-term social experiment, and, after some half dozen years, the Bureau was terminated. This left the Afro-American community without the economic base necessary for competing in American society on an equal basis.
A mulatto slave who had run away from his Massachusetts master in 1750, he spent the next twenty years working as a seaman and living in constant fear of capture and punishment. In 1770, he, with four others, was killed in the Boston Massacre. Ironically, the first man to die in the Colonial fight for freedom was both an Afro-American and a runaway slave.
It became universally accepted that the American principles of justice, liberty, and equality did not have to be applied equally to whites and blacks. Racism and Democracy Fighting Jim Crow RAYFORD W. LOGAN, in his book The Betrayal of the Negro described the turn of the century as the low point in Afro-American history. After Emancipation, he contended, the hopes of the Negroes were betrayed.
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