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Black
separatism is a movement to create separate institutions for people of
African descent in societies historically dominated by whites,
particularly in the United States. Black separatists also often seek a
separate homeland. Black separatists generally think that black people
cannot advance in a society dominated by a white majority.
In his
discussion of black nationalism in the late nineteenth and early
twentieth centuries, the historian Wilson Jeremiah Moses observes that
"black separatism, or self-containment, which in its extreme form
advocated the perpetual physical separation of the races, usually
referred only to a simple institutional separatism, or the desire to see
black people making independent efforts to sustain themselves in a
proven hostile environment."[1]
Scholars Talmadge Anderson and
James Stewart further make a distinction between the "classical version
of Black separatism advocated by Booker T. Washington" and "modern
separatist ideology." They observe that "Washington's accommodationist
advice" at the end of the nineteenth century "was for Blacks not to
agitate for social, intellectual, and professional equality with
Whites." By contrast, they observe, "contemporary separatists exhort
Blacks not only to equal Whites but to surpass them as a tribute to and
redemption of their African heritage."[2] Anderson and Stewart add,
moreover, that in general "modern black separatism is difficult to
define because of its similarity to black nationalism."[2]
Indeed,
black separatism's specific goals were historically in flux and varied
from group to group. Martin Delany in the 19th century and Marcus Garvey
in the 1920s outspokenly called for African Americans to return to
Africa, by moving to Liberia. Benjamin "Pap" Singleton looked to form
separatist colonies in the American West. The Nation of Islam calls for
several independent black states on American soil. More mainstream views
within black separatism hold that black people would be better served
by schools and businesses exclusively for black people, and by local
black politicians and police.
Some individual mainstream black
separatists supported anti-segregationists and integrationists within
the African American community.[citation needed] They generally hold
that black people can and should advance within the larger American
society and call on them to work to achieve that through personal
improvement, educational achievement, business involvement, and
political action. Martin Luther King, Jr., who was a key speaker and
leader in the political effort to overthrow segregation in the 1960s,
and Malcolm X, who until May 21, 1964 was known as a black separatist
from the Nation of Islam, may personify the opposition between the two
views.See also
Jenkins, B. L., & Phillis, S. (1976). Black separatism: a bibliography. Westport, Conn: Greenwood Press.
Hall, R. L. (1977). Black separatism and social reality: rhetoric and reason. New York: Pergamon Press.
Hall, R. L. (1978). Black separatism in the United States. Hanover,
N.H.: Published for Dartmo College by the University Press of New
England.
Bell, H. H., Holly, J. T., & Harris, J. D. (1970). Black separatism and the Caribbean, 1860. Ann Arbor:
Black
separatism is a movement to create separate institutions for people of
African descent in societies historically dominated by whites,
particularly in the United States. Black separatists also often seek a
separate homeland. Black separatists generally think that black people
cannot advance in a society dominated by a white majority.
In his
discussion of black nationalism in the late nineteenth and early
twentieth centuries, the historian Wilson Jeremiah Moses observes that
"black separatism, or self-containment, which in its extreme form
advocated the perpetual physical separation of the races, usually
referred only to a simple institutional separatism, or the desire to see
black people making independent efforts to sustain themselves in a
proven hostile environment."[1]
Scholars Talmadge Anderson and
James Stewart further make a distinction between the "classical version
of Black separatism advocated by Booker T. Washington" and "modern
separatist ideology." They observe that "Washington's accommodationist
advice" at the end of the nineteenth century "was for Blacks not to
agitate for social, intellectual, and professional equality with
Whites." By contrast, they observe, "contemporary separatists exhort
Blacks not only to equal Whites but to surpass them as a tribute to and
redemption of their African heritage."[2] Anderson and Stewart add,
moreover, that in general "modern black separatism is difficult to
define because of its similarity to black nationalism."[2]
Indeed,
black separatism's specific goals were historically in flux and varied
from group to group. Martin Delany in the 19th century and Marcus Garvey
in the 1920s outspokenly called for African Americans to return to
Africa, by moving to Liberia. Benjamin "Pap" Singleton looked to form
separatist colonies in the American West. The Nation of Islam calls for
several independent black states on American soil. More mainstream views
within black separatism hold that black people would be better served
by schools and businesses exclusively for black people, and by local
black politicians and police.
Some individual mainstream black
separatists supported anti-segregationists and integrationists within
the African American community.[citation needed] They generally hold
that black people can and should advance within the larger American
society and call on them to work to achieve that through personal
improvement, educational achievement, business involvement, and
political action. Martin Luther King, Jr., who was a key speaker and
leader in the political effort to overthrow segregation in the 1960s,
and Malcolm X, who until May 21, 1964 was known as a black separatist
from the Nation of Islam, may personify the opposition between the two
views.See also
Jenkins, B. L., & Phillis, S. (1976). Black separatism: a bibliography. Westport, Conn: Greenwood Press.
Hall, R. L. (1977). Black separatism and social reality: rhetoric and reason. New York: Pergamon Press.
Hall, R. L. (1978). Black separatism in the United States. Hanover,
N.H.: Published for Dartmouth College by the University Press of New
England.
Bell, H. H., Holly, J. T., & Harris, J. D. (1970). Black separatism and the Caribbean, 1860. Ann Arbor:
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