W.E.B Du Bois, a founding member of the National Association for the Advancement of Colored People (NAACP) through most of his life was a staunch integrationist. In 1934 however he advanced the argument that since integration would not happen in the nation any time soon, African Americans had to take steps to develop their own economic and political resources independent of white help and support.
Du Bois resigned from the NAACP board and from the Crisis because of his new advocacy of an African-American nationalist strategy. The strategy was to be implemented in African-American controlled institutions, schools, and economic cooperatives. This approach opposed the NAACP’s commitment to integration. However, Du Bois returned to the NAACP as director of special research from 1944 to 1948. During this period he was active in placing the grievances of African-Americans before the United Nations, serving as a consultant to the UN founding convention (1945) and writing the famous “An Appeal to the World” (1947).
Du Bois gave this speech on June 26, 1934 in New York City as he resigned from the NAACP.
Speech Text
No MORE CRITICAL SITUATION ever faced the Negroes of America than that of today-not in 1830, nor in 1861, nor in 1867. More than ever the appeal of the Negro for elementary justice falls on deaf ears.
Three-fourths of us are disfranchised; yet no writer on democratic reform, no third-party movement says a word about Negroes. The Bull Moose crusade in 1912 refused to notice them; the La Follette uprising in 1924 was hardly aware of them; the Socialists still keep them in the background. Negro children are systematically denied education; when the National Educational Association asks for federal aid to education it permits discrimination to be perpetuated by the present local authorities. Once or twice a month Negroes convicted of no crime are openly and publicly lynched, and even burned; yet a National Crime Convention is brought to perfunctory and unwilling notice of this only by mass picketing and all but illegal agitation. When a man with every qualification is refused a position simply because his great-grandfather was black, there is not a ripple of comment or protest.
Long before the depression Negroes in the South were losing “Negro” jobs, those assigned them by common custom-poorly paid and largely undesirable toil, but nevertheless life-supporting. New techniques, new enterprises, mass production, impersonal ownership and control have been largely displacing the skilled white and Negro worker in tobacco manufacturing, in iron and steel, in lumbering and mining, and in transportation. Negroes are now restricted more and more to common labor and domestic service of the lowest paid and worst kind. In textile, chemical and other manufactures Negroes were from the first nearly excluded, and just as slavery kept the poor white out of profitable agriculture, so freedom prevents the poor Negro from finding a place in manufacturing. The worldwide decline in agriculture has moreover carried the mass of black farmers, despite heroic endeavor among the few, down to the level of landless tenants and peons.
The World War and its wild aftermath seemed for a moment to open a new door; two million black workers rushed North to work in iron and steel, make automobiles and pack meat, build houses and do the heavy toil in factories. They met first the closed trade union which excluded them from the best paid jobs and pushed them into the low-wage gutter, denied them homes and mobbed them. Then they met the depression.
Since 1929 Negro workers, like white workers, have lost their jobs, have had mortgages foreclosed on their farms and homes, have used up their small savings. But, in the case of the Negro worker, everything has been worse in larger or smaller degree; the loss has been greater and more permanent. Technological displacement, which began before the depression, has been accelerated, while unemployment and falling wages struck black men sooner, went to lower levels and will last longer.
The colored people of America are coming to face the fact quite calmly that most white Americans do not like them, and are planning neither for their survival, nor for their definite future if it involves free, self-assertive modern manhood. This does not mean all Americans. A saving few are worried about the Negro problem; a still larger group are not ill-disposed, but they fear prevailing public opinion. The great mass of Americans are, however, merely representatives of average humanity. They muddle along with their own affairs and scarcely can be expected to take seriously the affairs of strangers or people whom they partly fear and partly despise.
For many years it was the theory of most Negro leaders that this attitude was the insensibility of ignorance and inexperience, that white America did not know of or realize the continuing plight of the Negro. Accordingly, for the lat two decades, we have striven by book and periodical, by speech and appeal, by various dramatic methods of agitation, to put the essential facts before the American people. Today there can be no doubt that Americans know the facts; and yet they remain for the most part indifferent and unmoved.
The peculiar position of Negroes in America offers an opportunity. Negroes today cast probably 2,000,000 votes in a total of 40,000,000 and their vote will increase. This gives them, particularly in northern cities, and at critical times, a chance to hold a very considerable balance of power and the mere threat of this being used intelligently and with determination may often mean much. The consuming power of 2,800,000 Negro families has recently been estimated at $166,000,000 a month—a tremendous power when intelligently directed. Their manpower as laborers probably equals that of Mexico or Yugoslavia. Their illiteracy is much lower than that of Spain or Italy. Their estimated per capita wealth about equals that of Japan.
For a nation with this start in culture and efficiency to sit down and await the salvation of a white God is idiotic. With the use of their political power, their power as consumers, and their brainpower, added to that chance of personal appeal which proximity and neighborhood always give to human to human beings, Negroes can develop in the United States an economic nation within a nation, able to work through inner cooperation to found its own institutions, to educate its genius, and at the same time, without mob violence or extremes of race hatred, to keep in helpful touch and cooperate with the mass of the nation. This has happened more often than most people realize, in the case of groups not so obviously separated from the mass of people as are American Negroes. It must happen in our case or there is no hope for the Negro in America.
Any movement toward such a program is today hindered by the absurd Negro philosophy of Scatter, Suppress, Wait, Escape. There are even many of our educated young leaders who think that because the Negro problem is not in evidence where there are few or no Negroes, this indicates a way out! They think that the problem of race can be settled by ignoring it and suppressing all reference to it. They think that we have only to 3wait in silence for the white people to settle the problem for us; and finally and predominantly, they think that the problem of twelve million Negro people, mostly poor, ignorant workers, is going to be settled by having their more educated and wealthy classes gradually and continually escape from their race into the mass of the American people, leaving the rest to sink, suffer and die.
Proponents of this program claim, with much reason, that the plight of the masses is not the fault of the emerging classes. For the slavery and exploitation that reduced Negroes to their present level or at any rate hindered them from rising, the white world is to blame. Since the age-long process of raising a group is through the escape of its upper class into welcome fellowship with risen peoples, the Negro intelligentsia would submerge itself if it bent its back to the task of lifting the mass of people. There is logic in this answer, but futile logic.
If the leading Negro classes cannot assume and bear the uplift of their own proletariat, they are doomed for all time. It is not a case of ethics; it is a plain case of necessity. The method by which this may be done is, first, for the American Negro to achieve a new economic solidarity.
It may be said that this matter of a nation within a nation has already been partially accomplished in the organization of the Negro church, the Negro school and the Negro retail business, and despite all the justly due criticism, the result has been astonishing. The great majority of American Negroes are divided not only for religious but for a large number of social purposes into self-supporting economic units, self-governed, self-directed. The greatest difficulty is that these organizations have no logical and reasonable standards and do not attract the fines, most vigorous and best educated Negroes. When all these things are taken into consideration it becomes clearer to more and more American Negroes that, through voluntary and increased segregation, by careful autonomy and planned economic organization, they may build so strong and efficient a unit that twelve million men can no longer be refused fellowship and equality in the United States.
