Amerika

All nationalists share the same goal: a world of ethnic nations separated from one another so that each can have its own culture and standards. While this seems paradoxical, separation allows for actual diversity, while internationalism — all races, social classes, and ethnicities mixed — creates a uniform grey race.

Wise nationalists like Marcus Garvey recognized that as part of nationalism, we do not expect a brotherhood of man; we expect that other groups will want to separate from us if they are benevolent, and conquer us, including through passive methods like diversity, if they are not.

Unlike pacifists and idealists, ethno-nationalists do not expect everyone in humanity to suddenly wake up and be nice. We accept that nature requires competition and this means people work against each other, rather than with each other, and groups are always trying to conquer each other. Nationalism does not attempt to change nature.

Instead, nationalism urges that we work with nature and accept the need for every group to be independent. This is unpopular because it rejects the idea of human power, or the notion that we can reshape nature in our image like we reshaped God in our image with symbolic religion.

But symbolism falls prey to realism at some point. Garvey made himself a heretic among Black leaders by calling for Black autonomy:

Largely self-taught, Garvey attended school in Jamaica until he was 14. After traveling in Central America and living in London from 1912 to 1914, he returned to Jamaica, where, with a group of friends, he founded (August 1, 1914) the Universal Negro Improvement and Conservation Association and African Communities League, usually called the Universal Negro Improvement Association (UNIA), which sought, among other things, to build in Africa a Black-governed nation.

Failing to attract a following in Jamaica, Garvey went to the United States (1916) and soon established branches of the UNIA in Harlem and the other principal ghettos of the North. By 1919 the rising “Black Moses” claimed a following of about 2,000,000, though the exact number of association members was never clear. From the platform of the Association’s Liberty Hall in Harlem, he spoke of a “new Negro,” proud of being Black. His newspaper, Negro World, told of the exploits of heroes of the race and of the splendours of African culture. He taught that Blacks would be respected only when they were economically strong, and he preached an independent Black economy within the framework of white capitalism. To forward these ends, he established the Negro Factories Corporation and the Black Star Line (1919), as well as a chain of restaurants and grocery stores, laundries, a hotel, and a printing press.

His slipshod business methods, however, and his doctrine of racial purity and separatism (he even approved of the white racist Ku Klux Klan because it sought to separate the races) brought him bitter enemies among established Black leaders, including labour leader A. Philip Randolph and W.E.B. Du Bois, head of the National Association for the Advancement of Colored People (NAACP).

Like Theodor Herzl, Garvey saw past the immediate situation of “Us versus Them” and instead looked toward what would situate each group in a position to be in command of its destiny. That way, he realized, no group can defer its future for the interests of another group.

Everyone else wanted to hear the idea of racial integration with wealth redistribution, because in their view this screwed their enemies while giving them tangible immediate benefits. White people like racial integration because in their little minds it keeps White people in control, or at least White systems in control.

Garvey saw that no mixed system or population would ever work, so he adopted pan-nationalism (nationalism for every ethnic group, separately) and Pan-Africanism, or racial loyalty for Blacks and Africa:

Garvey was known as the founder of the Universal Negro Improvement Association (UNIA). Formed in Jamaica in July 1914, the UNIA aimed to achieve Black nationalism through the celebration of African history and culture. Through the UNIA, Garvey also pushed to support the “back to Africa” movement, and created the Black Star Line to act as the Black owned passenger line that would carry patrons back and forth to Africa. He also fostered restaurants and shopping centers to encourage black economic independence. In addition to his support of Pan-Africanism, Marcus Garvey was a Black nationalist and believed in racial separatism. This made him a controversial figure in and out of the Black community, especially as he challenged major thought leader W.E.B Du Bois.

In 1922, Marcus Garvey was charged with mail fraud in connection with a ship on the Black Star Line, Orion. Further pressure from J. Edgar Hoover and his department’s investigations, negative press, and complaints from stock holders soon led to Garvey gaining a reputation as a swindler. He also gained much criticism when he met with white supremacists like the Ku Klux Klan. Garvey was convicted of the mail fraud charges and sent to Atlanta Federal Penitentiary. While serving his prison sentence President Calvin Coolidge commuted his remaining time amidst protests from Black Americans. In 1927, he was deported from the United States to Jamaica, where he continued his UNIA work and political activism before moving to London in 1935.

Garvey may have been one of the first victims of Political Correctness, essentially being persecuted for acknowledging Darwin and that the races, cultures, religions, social classes, and ethnicities were in fact biologically and genetically different, therefore unity, peace, and control were all impossible.

This remains heresy to the present day only because it thwarts the justification we used to overthrow the kinds, “equality,” which has become the religion of the West and, as it dies, its form of palliative care.

Tags: Ethno Nationalism, marcus garvey, nationalism, pan-africanism, pan-nationalism