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One of the most important and controversial figures in the history of race relations in America and the world at large, Marcus Garvey was the first great black orator of the twentieth century. The Jamaican-born African-American rights advocated dismayed his enemies as much as he dazzled his admirers. Of him, Martin Luther King, Jr., said, “He was the first man, on a mass scale and level, to give millions of Negroes a sense of dignity and destiny, and make the Negro feel that he was somebody.”
A printer and newspaper editor in his youth, Garvey furthered his education in England and eventually traveled to the United States, where he impressed thousands with his speeches and millions more through his newspaper articles. His message of black pride resonated in all his efforts. This anthology contains some of his most noted writings, among them “The Negro’s Greatest Enemy,” "Declaration of the Rights of the Negro Peoples of the World," and "Africa for the Africans," as well as powerful speeches on unemployment, leadership, and emancipation.
Essential reading for students of African-American history, this volume will also serve as a useful reference for anyone interested in the history of the civil rights movement.
Read an Excerpt
Selected Writings and Speeches of MARCUS GARVEY
By Marcus Garvey, Bob Blaisdell
Dover Publications, Inc.Copyright © 2004 Dover Publications, Inc.
All rights reserved.
The Negro's Greatest Enemy
"... my doom—if I may so call it—of being a race leader dawned upon me ..."
Current History Magazine, September 1923
I WAS born in the Island of Jamaica, British West Indies, on August 17, 1887. My parents were black Negroes. My father was a man of brilliant intellect and dashing courage. He was unafraid of consequences. He took human chances in the course of life, as most bold men do, and he failed at the close of his career. He once had a fortune; he died poor. My mother was a sober and conscientious Christian, too soft and good for the time in which she lived. She was the direct opposite of my father. He was severe, firm, determined, bold and strong, refusing to yield even to superior forces if he believed he was right. My mother, on the other hand, was always willing to return a smile for a blow, and ever ready to bestow charity upon her enemy. Of this strange combination I was born thirty-six years ago, and ushered into a world of sin, the flesh and the devil.
I grew up with other black and white boys. I was never whipped by any, but made them all respect the strength of my arms. I got my education from many sources—through private tutors, two public schools, two grammar or high schools and two colleges. My teachers were men and women of varied experiences and abilities; four of them were eminent preachers. They studied me and I studied them. With some I became friendly in after years, others and I drifted apart, because as a boy they wanted to whip me, and I simply refused to be whipped. I was not made to be whipped. It annoys me to be defeated; hence to me, to be once defeated is to find cause for an everlasting struggle to reach the top.
I became a printer's apprentice at an early age, while still attending school. My apprentice master was a highly educated and alert man. In the affairs of business and the world he had no peer. He taught me many things before I reached twelve, and at fourteen I had enough intelligence and experience to manage men. I was strong and manly, and I made them respect me. I developed a strong and forceful character, and have maintained it still.
To me, at home in my early days, there was no difference between white and black. One of my father's properties, the place where I lived most of the time, was adjoining that of a white man. He had three girls and two boys; the Wesleyan minister, another white man whose church my parents attended, also had property adjoining ours. He had three girls and one boy. All of us were playmates. We romped and were happy children playmates together. The little white girl whom I liked the most knew no better than I did myself. We were two innocent fools who never dreamed of a race feeling and problem. As a child, I went to school with white boys and girls, like all other Negroes. We were not called Negroes then. I never heard the term Negro used once until I was about fourteen.
At fourteen my little white playmate and I parted. Her parents thought the time had come to separate us and draw the color line. They sent her and another sister to Edinburgh, Scotland, and told her that she was never to write or try to get in touch with me, for I was a "nigger." It was then that I found for the first time that there was some difference in humanity, and that there were different races, each having its own separate and distinct social life. I did not care about the separation after I was told about it, because I never thought all during our childhood association that the girl and the rest of the children of her race were better than I was; in fact, they used to look up to me. So I simply had no regrets.
After my first lesson in race distinction, I never thought of playing with white girls any more, even if they might be next-door neighbors. At home my sister's company was good enough for me, and at school I made friends with the colored girls next to me. White boys and I used to frolic together. We played cricket and baseball, ran races and rode bicycles together, took each other to the river and to the sea beach to learn to swim, and made boyish efforts while out in deep water to drown each other, making a sprint for shore crying out "shark, shark, shark." In all our experiences, however, only one black boy was drowned. He went under on a Friday afternoon after school hours, and his parents found him afloat half eaten by sharks on the following Sunday afternoon. Since then we boys never went back to sea.
At maturity the black and white boys separated, and took different courses in life. I grew up then to see the difference between the races more and more. My schoolmates as young men did not know or remember me any more. Then I realized that I had to make a fight for a place in the world, that it was not so easy to pass on to office and position. Personally, however, I had not much difficulty in finding and holding a place for myself, for I was aggressive. At eighteen I had an excellent position as manager of a large printing establishment, having under my control several men old enough to be my grandfathers. But I got mixed up with public life. I started to take an interest in the politics of my country, and then I saw the injustice done to my race because it was black, and I became dissatisfied on that account. I went traveling to South and Central America and parts of the West Indies to find out if it was so elsewhere, and I found the same situation. I set sail for Europe to find out if it was different there, and again I found the stumbling-block—"You are black." I read of the conditions in America. I read Up From Slavery, by Booker T. Washington, and then my doom—if I may so call it—of being a race leader dawned upon me in London after I had traveled through almost half of Europe.
I asked, "Where is the black man's Government?" "Where is his King and his kingdom?" "Where is his President, his country, and his ambassador, his army, his navy, his men of big affairs?" I could not find them, and then I declared, "I will help to make them."
Becoming naturally restless for the opportunity of doing something for the advancement of my race, I was determined that the black man would not continue to be kicked about by all the other races and nations of the world, as I saw it in the West Indies, South and Central America and Europe, and as I read of it in America. My young and ambitious mind led me into flights of great imagination. I saw before me then, even as I do now, a new world of black men, not peons, serfs, dogs and slaves, but a nation of sturdy men making their impress upon civilization and causing a new light to dawn upon the human race. I could not remain in London any more. My brain was afire. There was a world of thought to conquer. I had to start ere it became too late and the work be not done. Immediately I boarded a ship at Southampton for Jamaica, where I arrived on July 15, 1914. The Universal Negro Improvement Association and African Communities (Imperial) League was founded and organized five days after my arrival, with the program of uniting all the Negro peoples of the world into one great body to establish a country and government absolutely their own.
Where did the name of the organization come from? It was while speaking to a West Indian Negro who was a passenger on the ship with me from Southampton, who was returning home to the West Indies from Basutoland with his Basuto wife, that I further learned of the horrors of native life in Africa. He related to me in conversation such horrible and pitiable tales that my heart bled within me. Retiring from the conversation to my cabin, all day and the following night I pondered over the subject matter of that conversation, and at midnight, lying flat on my back, the vision and thought came to me that I should name the organization the Universal Negro Improvement Association and African Communities (Imperial) League. Such a name I thought would embrace the purpose of all black humanity. Thus to the world a name was born, a movement created, and a man became known.
I really never knew there was so much color prejudice in Jamaica, my own native home, until I started the work of the Universal Negro Improvement Association. We started immediately before the war. I had just returned from a successful trip to Europe, which was an exceptional achievement for a black man. The daily papers wrote me up with big headlines and told of my movement. But nobody wanted to be a Negro. "Garvey is crazy; he has lost his head," "Is that the use he is going to make of his experience and intelligence?"—such were the criticisms passed upon me. Men and women as black as I, and even more so, had believed themselves white under the West Indian order of society. I was simply an impossible man to use openly the term "Negro;" yet every one beneath his breath was calling the black man a Negro.
I had to decide whether to please my friends and be one of the "black-whites" of Jamaica, and be reasonably prosperous, or come out openly and defend and help improve and protect the integrity of the black millions and suffer. I decided to do the latter, hence my offence against "colored-black-white" society in the colonies and America. I was openly hated and persecuted by some of these colored men of the island who did not want to be classified as Negroes, but as white. They hated me worse than poison. They opposed me at every step, but I had a large number of white friends, who encouraged and helped me. Notable among them were the then Governor of the Colony, the Colonial Secretary and several other prominent men. But they were afraid of offending the "colored gentry" that were passed for white. Hence my fight had to be made alone. I spent hundreds of pounds (sterling) helping the organization to gain a footing. I also gave up all my time to the promulgation of its ideals. I became a marked man, but I was determined that the work should be done.
The war helped a great deal in arousing the consciousness of the colored people to the reasonableness of our program, especially after the British at home had rejected a large number of West Indian colored men who wanted to be officers in the British army. When they were told that Negroes could not be officers in the British army they started their own propaganda, which supplemented the program of the Universal Negro Improvement Association. With this and other contributing agencies a few of the stiff-necked colored people began to see the reasonableness of my program, but they were firm in refusing to be known as Negroes. Furthermore, I was a black man and therefore had absolutely no right to lead; in the opinion of the "colored" element, leadership should have been in the hands of a yellow or a very light man. On such flimsy prejudices our race has been retarded. There is more bitterness among us Negroes because of the caste of color than there is between any other peoples, not excluding the people of India.
I succeeded to a great extent in establishing the association in Jamaica with the assistance of a Catholic Bishop, the Governor, Sir John Pringle, the Rev. William Graham, a Scottish clergyman, and several other white friends. I got in touch with Booker Washington and told him what I wanted to do. He invited me to America and promised to speak with me in the Southern and other states to help my work. Although he died in the fall of 1915, I made my arrangements and arrived in the United States on March 23, 1916.
Here I found a new and different problem. I immediately visited some of the then so-called Negro leaders, only to discover, after a close study of them, that they had no program, but were mere opportunists who were living off their so-called leadership while the poor people were groping in the dark. I traveled through thirty-eight states and everywhere found the same condition. I visited Tuskegee and paid my respects to the dead hero, Booker Washington, and then returned to New York, where I organized the New York division of the Universal Negro Improvement Association. After instructing the people in the aims and objects of the association, I intended returning to Jamaica to perfect the Jamaica organization, but when we had enrolled about 800 or 1,000 members in the Harlem district and had elected the officers a few Negro politicians began trying to turn the movement into a political club.
Seeing that these politicians were about to destroy my ideals, I had to fight to get them out of the organization. There it was that I made my first political enemies in Harlem. They fought me until they smashed the first organization and reduced its membership to about fifty. I started again, and in two months built up a new organization of about 1,500 members. Again the politicians came and divided us into two factions. They took away all the books of the organization, its treasury and all its belongings. At that time I was only an organizer, for it was not then my intention to remain in America, but to return to Jamaica. The organization had its proper officers elected, and I was not an officer of the New York division, but President of the Jamaica branch.
On the second split in Harlem thirteen of the members conferred with me and requested me to become President for a time of the New York organization so as to save them from the politicians. I consented and was elected President. There then sprung up two factions, one led by the politicians with the books and the money, and the other led by me. My faction had no money. I placed at their disposal what money I had, opened an office for them, rented a meeting place, employed two women secretaries, went on the streets of Harlem at night to speak for the movement. In three weeks more than 2,000 new members joined. By this time I had the association incorporated so as to prevent the other faction using the name, but in two weeks the politicians had stolen all the people's money and had smashed up their faction.
The organization under my Presidency grew by leaps and bounds. I started The Negro World. Being a journalist, I edited this paper free of cost for the association, and worked for them without pay until November, 1920. I traveled all over the country for the association at my own expense, and established branches until in 1919 we had about thirty branches in different cities. By my writings and speeches we were able to build up a large organization of over 2,000,000 by June, 1919, at which time we launched the program of the Black Star Line.
To have built up a new organization, which was not purely political, among Negroes in America was a wonderful feat, for the Negro politician does not allow any other kind of organization within his race to thrive. We succeeded, however, in making the Universal Negro Improvement Association so formidable in 1919 that we encountered more trouble from our political brethren. They sought the influence of the District Attorney's office of the County of New York to put us out of business. Edwin P. Kilroe, at that time an Assistant District Attorney, on the complaint of the Negro politicians, started to investigate us and the association. Mr. Kilroe would constantly and continuously call me to his office for investigation on extraneous matters without coming to the point. The result was that after the eighth or ninth time I wrote an article in our newspaper, The Negro World, against him. This was interpreted as a criminal libel, for which I was indicted and arrested but subsequently dismissed on retracting what I had written.
During my many tilts with Mr. Kilroe, the question of the Black Star Line was discussed. He did not want us to have a line of ships. I told him that even as there was a White Star Line, we would have, irrespective of his wishes, a Black Star Line. On June 27, 1919, we incorporated the Black Star Line of Delaware, and in September we obtained a ship.
The following month (October) a man by the name of Tyler came to my office at 56 West 135th Street, New York City, and told me that Mr. Kilroe had sent him to "get me," and at once fired four shots at me from a .38-calibre revolver. He wounded me in the right leg and the right side of my scalp. I was taken to the Harlem Hospital, and he was arrested. The next day it was reported that he committed suicide in jail just before he was to be taken before a City Magistrate.
Excerpted from Selected Writings and Speeches of MARCUS GARVEY by Marcus Garvey, Bob Blaisdell. Copyright © 2004 Dover Publications, Inc.. Excerpted by permission of Dover Publications, Inc..
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Table of Contents
The Negro's Greatest Enemy,
Great Ideals Know No Nationality,
I Am a Negro,
West Indies in the Mirror of Truth,
Declaration of the Rights of the Negro Peoples of the World,
Negroes Will Stop at Nothing Short of Redemption of Motherland and Establishment of African Empire,
The Handwriting Is on the Wall,
Statement on Arrest,
The Hidden Spirit of America,
The Resurrection of the Negro,
Africa for the Africans,
Hon. Marcus Garvey Tells of Interview with the Ku Klux Klan,
Whether We Will Accept Civilization as It Is or Put It Under a Rigid Examination to Make It What It Ought to Be as Far as Our Race Is Concerned,
The 'Colored' or Negro Press,
The Principles of the Universal Negro Improvement Association,
W. E. Burghardt Du Bois as a Hater of Dark People,
Who and What Is a Negro?,
The World Gone Mad—Force Only Argument to Correct Human Ills,
Biggest Case in the History of the Negro Race,
The Fight for Negro Rights and Liberty Begun in Real Earnest,
Last Speech before Incarceration in the Tombs Prison,
An Appeal to the Conscience of the Black Race to See Itself,
An Exposé of the Caste System among Negroes,
Statement to Press on Release on Bail Pending Appeal,
First Speech after Release from The Tombs,
The Sign by Which We Conquer,
An Appeal to the Soul of White America,
What We Believe,
In Honor of the Return to America of the Delegation Sent to Europe and Africa by the U.N.I.A. to Negotiate for the Repatriation of Negroes to a Homeland of Their Own in Africa,
The Work Started,
The Negro Is Dying Out,
First Message to the Negroes of the World from Atlanta Prison ("The Whirlwind Speech"),
Message of Marcus Garvey to Membership of U.N.I.A. from Atlanta Prison,
Statement of Conviction,
DOVER · THRIFT · EDITIONS,
Most Helpful Customer Reviews
I think this book is a must read for anyone who wants a clearer understanding of the struggles that African-Americans faced during the early part of the 20th Century and overall race relations that existed in the United States at the time. Though viewed at the time as a bit of a radical, Garvey undersood the position that mainstream America took as it related to the black man. Garvey did a suberb job explaining that every race in the world had their own social institutions except the black race and instead of the black race wanting to be accepted by the social institutions of other races, they should in turn create their own.