Best 12 quotes in «african american history quotes» category

Not one thought entered my head that did not seem disloyal. I was ashamed, seeing their pride close up, as if for the first time, at how little I had accomplished, how much I had failed to do at St. Paul's. Somewhere in the last two years I had forgotten my mission. What had I done, I kept thinking, that was worthy of their faith? How had I helped my race? How had I prepared myself for a meaningful future? ... They were right: only a handful of us got this break. I wanted to shout at them that I had squandered it. Now that it's all over, hey, I'm not your girl! I couldn't do it.

Making wine and drinking wine is not new to African Americans and others in the Diaspora. South Africa has a three-century history in growing, harvesting and distilling grapes as wine. The entire continent of Africa has a history in wine-making. In this country, slaves cultivated the vineyards owned by Thomas Jefferson and other vintners.

The mainstreaming of African American history was a byproduct of the long black freedom struggle, the early black history movement, and the black student movement of the Black Power era.

Sandra L. West and Aberjhani have compiled an encyclopedia that makes an important contribution to our need to know more about one of modern America’s truly significant artistic and cultural movements. It helps us to acknowledge the complexity of African American life at a time when the nation’s culture was taking on a recognizable shape, when race was becoming less of a crushing burden and more of a challenge to progressive people and their ideals, and when cities and their inhabitants symbolized the end of the past and the seductiveness of the new.

Paul Cuffee, born in 1759, was a free, able and resourceful Quaker businessman of African and American Indian descent. Although he was black himself, Cuffee became a ship’s captain and built a lucrative shipping empire. Becoming a prosperous merchant he had the money to carry out his various philanthropically ventures. In 1815 he also established the first racially integrated school in the United States, locating it in Westport, Massachusetts. The following year he advocated settling freed American slaves back to the West Coast of Africa. At first he found little support from the young American government but being aware of a British colony founded in Freetown, Sierra Leone a British colony he looked for support for his venture from the British government. Although they didn’t support him financially, they did allow him to bring in the freed former slaves. As he became better known as a crusader for this purpose, free black leaders and some members of United States Congress joined him and embraced his plan to take emigrants to Sierra Leone. At the start Cuffee intended to make only one voyage per year, taking settlers and off set his expenses by bringing back nonperishable valuable cargoes such as hand crafted items and furniture quality hard woods. In 1816, at his own expense, Captain Cuffee took thirty-eight American freed blacks, from Boston to Sierra Leone, which was still the only colony that existed for this purpose in West Africa.

The leaders and followers of the Harlem Renaissance were every bit as intent on using Black culture to help make the United States a more functional democracy as they were on employing Black culture to 'vindicate' Black people.

There are hundreds of political prisoners right now in America’s jails who were so taken by Malcolm [X’s} spirit that they became warriors and the powers that be understood them as warriors. They knew that a lot of these other middle-class [black] leaders were not warriors; they were professionals; they were careerists. But these warriors had callings, and they have paid an incalculable and immeasurable price in those cells.

The slaves who were ourselves had known terror intimately, confused sunrise with pain, & accepted indifference as kindness.

This power, this black power, originates in a view of the American galaxy taken from a dark and essential planet. Black power is the dungeon-side view of Monticello—which is to say, the view taken in struggle. And black power births a kind of understanding that illuminates all the galaxies in their truest colors.

What these thinkers, chroniclers, and interpreters have written about, how they have theorized their scholarly endeavors, and their approaches and methodologies have inevitably been informed and shaped by the times in which they existed.

Assessing Miller's rebuttal and the 1895 convention, W.E.B. Du Bois made a sobering observation. Miller had, on some fundamental level, misunderstood the aims of the white men who sought to destroy Reconstruction. From Du Bois's perspective, the 1895 constitutional convention was not an exercise in moral reform, or an effort to purge the state of corruption. These were simply bywords embraced to cover for the restoration of a despotic white supremacy. The problem was not that South Carolina's Reconstruction-era government had been consumed by unprecedented graft. Indeed, it was the exact opposite. The very success Miller highlighted, the actual record of 'Negro government' in South Carolina, undermined white supremacy. To redeem white supremacy, that record was twisted, mocked, and caricatured into something that better resembled the prejudices of white South Carolina. 'If there was one thing that South Carolina feared more than bad Negro government,' wrote Du Bois, 'it was good Negro government.

In response to the demand for more black culture and history, the national bourgeoisie of the U.S.A. has adopted a technique different from that of their neo-colonialist puppets in the West Indies. Having that security which comes from the possession of capital, they feel confident in making certain concessions to black culture in their educational institutions and media of public communications. As always, they concede the lesser demand to maintain the total structure of white capitalist domination, hoping to siphon off young blacks into a preoccupation with African history and culture divorced from the raw reality of the American system as it operates on both the domestic and international fronts. That gambit must not work. Imagine the juicy contradictions — Rockefeller finances chair on African history from the profits of exploiting South African blacks and upholding apartheid! Black revolutionaries study African culture alongside of researchers into germ warfare against the Vietnamese people! We blacks in the Americas have missed the opportunity when a more leisurely appraisal of our past might have been possible.