Marcus Garvey

Marcus Garvey

human

Ein sex anaa gender	male
Ein country of citizenship	Jamaica
Name in native language	Marcus Mosiah Garvey
Name wey dem give am	Marcus
Family name	Garvey
Ein date of birth	17 August 1887
Place dem born am	Saint Ann's Bay
Date wey edie	10 June 1940
Place wey edie	West Kensington
Manner of death	natural causes
Cause of death	stroke
Place wey dem bury am	National Heroes Park
Spouse	Amy Jacques Garvey, Amy Ashwood Garvey
Languages edey speak, rep anaa sign	English
Writing language	English
Place of detention	United States Penitentiary, Atlanta
Convicted of	mail and wire fraud
Penalty	incarceration
Employer	Negro Factories Corporation, Negro World, Black Star Line
Educate for	California State University, Fresno, Birkbeck, University of London
Work location	New York City
Political party ein member	People's Political Party
Ethnic group	African Jamaican, African Americans
Movement	Harlem Renaissance
Member of	Universal Negro Improvement Association and African Communities League
Political ideology	Black Nationalism, Pan-Africanism
Award e receive	Order of National Hero, National Association of Black Journalists Hall of Fame

Marcus Mosiah Garvey Jr. (17 August 1887 - 10 June 1940) na he be a Jamaican political activist. Na he be de founder den first President-General of de Universal Negro Improvement Association and African Communities League (UNIA-ACL) (dem commonly know as UNIA), thru wich na he declare einself Provisional President of Africa. Na Garvey be ideologically a black nationalist den Pan-Africanist. Na ein ideas cam be known as Garveyism.

Na dem born Garvey into a moderately prosperous Afro-Jamaican family insyd Saint Ann's Bay wey na dem apprentice am into de print trade as a teenager. Working insyd Kingston, he cam be involved insyd trade unionism. Na he later live briefly insyd Costa Rica, Panama, den England. On returning to Jamaica, na he found de UNIA insyd 1914. Insyd 1916, na he move to de United States wey na he establish a UNIA branch insyd New York City ein Harlem district. Emphasising unity between Africans den de African diaspora, na he campaign for an end to European colonial rule insyd Africa wey na he advocate de political unification of de continent. Na he envisioned a unified Africa as a one-party state, governed by einself, wey go enact laws to ensure black racial purity. Although na he never visit de continent, na he be committed to de Back-to-Africa movement, wey he dey argue dat part of de diaspora for migrate der. Na Garveyist ideas cam be increasingly popular, wey na de UNIA grow in membership. Na ein black separatist views—den ein relationship plus white racists like de Ku Klux Klan (KKK) in de interest of advancing dema shared goal of racial separatism—cause a division between Garvey den oda prominent African-American civil rights activists such as W. E. B. Du Bois, wey promote racial integration.

Dey believe say black people need to be financially independent from white-dominated societies, na Garvey launch various businesses insyd de U.S., wey dey include de Negro Factories Corporation den Negro World newspaper. Insyd 1919, na he cam be Presido of de Black Star Line shipping den passenger company, dem design to forge a link between North America den Africa den facilitate African-American migration to Liberia. Insyd 1923 na Garvey be convicted of mail fraud for selling de company ein stock, wey na dem imprison am insyd de United States Penitentiary, Atlanta for nearly two years. Na Garvey blame Jews den Catholics, dey claim say na dem be prejudiced against am secof ein links to de KKK. Na ein sentence be commuted by U.S. presido Calvin Coolidge wey na dem deport am to Jamaica insyd 1927. Settling insyd Kingston plus ein wifey Amy Jacques, Garvey establish de People's Political Party insyd 1929, briefly dey serve as a city councillor. Plus de UNIA in increasing financial difficulty, na he relocate to London insyd 1935, wer ein anti-socialist stance distance am from chaw of de city ein black activists. Na he die der insyd 1940, wey insyd 1964 na dem return ein body to Jamaica for reburial insyd Kingston ein National Heroes Park.

Na Garvey be a controversial figure. Na sam insyd de African diasporic community regard am as a pretentious demagogue, wey na dem be highly critical of ein collaboration plus white supremacists, ein violent rhetoric, den ein prejudice against mixed-race people den Jews. Na he receive praise for encouraging a sense of pride den self-worth among Africans den de African diaspora amid widespread poverty, discrimination den colonialism. Insyd Jamaica, he be recognized as a national hero, de first person to be recognized as such. Na ein ideas exert a considerable influence on such movements as Rastafari, de Nation of Islam den de Black Power Movement.

Early life

Kiddie time: 1887–1904

A statue of Garvey now dey stand insyd Saint Ann's Bay, de town wer na dem born am

Na dem born Marcus Mosiah Garvey on 17 August 1887 insyd Saint Ann's Bay, a town insyd de British colony of Jamaica. Insyd de context of colonial Jamaican society, wich get a colourist social hierarchy, na Garvey be considered at de lowest end, he be a black kiddie wey na he be of full African descent. However, na later genetic research nevertheless reveal say na he get ancestors wey komot de Iberian Peninsula. Na dem born Garvey ein paternal great- grandpoppie into slavery prior to ein abolition insyd Jamaica. Na ein surname, wich be of Irish origin, na e be inherited from ein family ein former enslavers.

Na ein poppie, Malchus Garvey, be a stonemason; ein mommie, Sarah Richards, be a domestic servant den de daughter of peasant farmers. Na Malchus get two previous wifeys before Sarah, wey he get six kiddies between dem. Na Sarah bear am four additional kiddies, of whom na Marcus be de youngest, although na two die insyd infancy. Secof ein profession, na Malchus ein family be wealthier dan chaw of dema peasant neighbours; wey na dem be petite bourgeoise. Na Malchus however be reckless plus ein money wey over de course of ein life na he lost chaw of de land na he own to meet payments. Na Malchus get a book collection wey na he be self-educated; na he sanso serve as a deacon at a local Wesleyan church. Na Malchus be an intolerant den punitive poppie den husby; na he never get a close relationship plus ein son.

Early career insyd Kingston: 1905–1909

Insyd 1905 na he move to Kingston, wer na he board insyd Smith Village, a working-class neighbourhood. Insyd de city, na he secure work plus de printing division of de P.A. Benjamin Manufacturing Company. Na he rise quickly thru de company ranks, wey he cam be dema first Afro-Jamaican foreman. Na ein sisto den mommie, by dis point estrange from ein poppie, move to join am insyd de city. Insyd January 1907, na Kingston be hit by an earthquake wey reduce much of de city to rubble. Na he, ein mommie, den ein sister be lef make dem bed insyd de open for chaw months. Insyd March 1908, na ein mommie die. While insyd Kingston, na Garvey convert to Catholicism.

Na Garvey cam be a trade unionist, vice president of de compositors dema section of de Printers' Union, wey na he take a leading role insyd de November 1908 print workers dema strike. Na dem break de strike chaw weeks later wey na dem sack Garvey. Henceforth na dem brand am a troublemaker, na Garvey be unable make he find work insyd de private sector. Na he then find temporary employment plus a government printer. As a result of dese experiences, na Garvey cam be increasingly angry at de inequalities present insyd Jamaican society.

Travels abroad: 1910–1914

Na economic hardship insyd Jamaica lead to growing emigration from de island. Insyd mid-1910, na Garvey travel to Costa Rica, wer na an uncle secure am employment as a timekeeper on a large banana plantation insyd de Limón Province wey be owned by de United Fruit Company (UFC). Shortly after ein arrival, na de area experience strikes den unrest in opposition to de UFC ein attempts make e cut ein workers dema wages. Although as a timekeeper na he be responsible for overseeing de manual workers, na he cam increasingly be angered at how na dem dey treat dem. Insyd de spring of 1911 na he launch a bilingual newspaper, Nation/La Nación, wich criticize de actions of de UFC wey e upset chaw of de dominant strata of Costa Rican society insyd Limón. Na ein coverage of a local fire, insyd wich na he question de motives of de fire brigade, result in na dem bring am insyd for police questioning. After na ein printing press break, na he be unable make he replace de faulty part wey he terminate de newspaper.

Insyd London, na Garvey spend time insyd de Reading Room of de British Museum

Organization of de UNIA

Forming de UNIA: 1914–1916

Na Garvey arrive back insyd Jamaica insyd July 1914. Der, na he see ein article for Tourist dem republish insyd The Gleaner. Na he begin dey earn money selling greeting den condolence cards wey na he import from Britain, before he later switch to selling tombstones.

Also insyd July 1914, na Garvey launch de Universal Negro Improvement Association and African Communities League, commonly abbreviated as UNIA. Dey adopt de motto of "One Aim. One God. One Destiny", na e declare ein commitment to "establish a brotherhood among de black race, to promote a spirit of race pride, to reclaim de fallen den to assist insyd civilising de backward tribes of Africa." Initially, na e get a few members per. Na chaw Jamaicans be critical of de group ein prominent use of de term "Negro", a term wey na ebe often employ as an insult: na Garvey, however, embrace de term plus reference to black people of African descent.

Moving to de United States: 1916–1918

Arriving insyd de United States, na Garvey initially lodge plus a Jamaican expatriate family wey dey live insyd Harlem, a largely black area of New York City. Na he begin dey lecture insyd de city, hoping to make a career as a public speaker, although for ein first public speech na dem heckle am wey he fall off de stage. From New York City, na he embark on a U.S. speaking tour, wey dey cross 38 states. At stopovers on ein journey na he listen to preachers from de African Methodist Episcopal Church den de Black Baptist churches. While insyd Alabama, he visit de Tuskegee Institute wey na he meet plus ein new leader, Robert Russa Moton. After six months dey travel across de U.S. lecturing, na he return to New York City.

De growth of UNIA: 1918–1921

Na UNIA membership grow rapidly insyd 1918. Insyd June dat year na ebe incorporated, wey insyd July a commercial arm, de African Communities' League, dem file for incorporation. Na Garvey envision UNIA dey establish an import-den-export business, a restaurant, den a laundry. Na he sanso propose raising de funds to secure a permanent building as a base for de group. Insyd April, na Garvey launch a weekly newspaper, de Negro World, wich na Edmund David Cronon later note e remain "de personal propaganda organ of ein founder". Financially, na de Negro World be backed by philanthropists such as Madam C. J. Walker, buh six months after ein launch na e dey pursue a special appeal for donations make e keep am afloat.

Success den obstacles

Garvey dey speak at Liberty Hall, Harlem, insyd 1920

Na UNIA grow rapidly den insyd just over 18 months ma e get branches insyd 25 U.S. states, as well as divisions insyd de West Indies, Central America, den West Africa. Na de exact membership no be known, although Garvey—wey often exaggerate numbers—claim dat by June 1919 na e get two million members. Na e remain smaller dan de better established National Association for the Advancement of Colored People (NAACP), although na der be sam crossover insyd membership of de two groups. Na de NAACP den UNIA differ insyd dema approach; while na de NAACP be a multi-racial organization wich promote racial integration, na UNIA get a black-only membership policy. Na de NAACP focus ein attention on wat e term de "talented tenth" of de African-American population, such as doctors, lawyers, den teachers, whereas na UNIA include chaw poorer people den Afro-Caribbean migrants insyd ein ranks, dey seek make e project an image of einself as a mass organization. Make he promote ein views to a wide audience, na Garvey take to shouting slogans from a megaphone as na he dey drive thru Harlem insyd a Cadillac.

Assassination attempt, marriage, den divorce

Insyd October 1919, George Tyler, a part-time vendor of de Negro World, enter de UNIA office wey na he tell Garvey dat na Kilroe "send am" wey he try make he assassinate Garvey. Na dem shoot Garvey four times plus a .38-calibre revolver, wey n he receive two bullets insyd ein right leg den scalp buh he survive. Na dem soon apprehend Tyler buh he commit suicide by leaping from de third-tier of de Harlem jail; na dem never reveal why na he try make he kill Garvey. Garvey soon recover from ein wounds; five days later na he give a public speech insyd Philadelphia. After de assassination attempt, na Garvey hire a bodyguard, Marcellus Strong.

Shortly after de incident, na Garvey propose marriage to Amy Ashwood wey na she accept. On Christmas Day, na dem get a private Catholic wedding, wey be followed by a major ceremonial celebration insyd Liberty Hall, wey 3000 UNIA members attend. Na Jacques be Ashwood ein maid of honor. After de wedding, na Garvey move into Ashwood ein apartment. Na de newlyweds embark on a two-week honeymoon insyd Canada, accompanied by a small UNIA retinue, wey dey include Jacques. Der, na Garvey speak at two mass meetings insyd Montreal den three insyd Toronto. After dema return to Harlem, na de couple dema marriage strain soon. Na Ashwood complain of Garvey ein growing closeness plus Jacques. Na Garvey be upset by ein inability make he control ein wifey, particularly ein drinking den ein socializing plus oda men. Na she dey preg, although na de kiddie possibly no be ein own; na she no inform am of dis, wey de pregnancy end insyd miscarriage.

De Black Star Line

From 56 West 135th Street, na UNIA sanso begin dey sell shares for a new business, de Black Star Line. Dey seek to challenge white domination of de maritime industry, na dr Black Star Line base ein name on de White Star Line. Na Garvey envision a shipping den passenger line wey dey travel between Africa den dr Americas, wich go be black-owned, black-staffed, den utilized by black patrons. Na he think dat de project fi be launched by raising $2 million from African-American donors, wey publicly declare dat any black person wey no buy stock insyd de company "go be worse dan a traitor to de cause of struggling Ethiopia".

Na Garvey incorporate de company den then set about trying to purchase a ship. Na chaw African Americans take great pride in buying company stock, wey na dem dey see am as an investment insyd dema community ein future; na Garvey sanso promise dat wen de company begin dey turn a profit dem go receive significant financial returns for dema investment top. To advertise dis stock, na he travel to Virginia, den then insyd September 1919 to Chicago, wer na he be accompanied by seven oda UNIA members. Insyd Chicago, na dem arrest den fine am for violating de Blue Sky Laws wey ban de sale of stock insyd de city widout a license.

Criminal charges: 1922–1923

De steamship Orion

Insyd January 1922, na dem arrest den charge Garvey plus mail fraud for having advertise de sale of stocks insyd a ship, Orion, wich na de Black Star Line no yet own. Na dem bail am for $2,500. Na Hoover den de BOI be committed make dem secure a conviction; na dem sanso receive complaints from a small number of de Black Star Line ein stock owners, wey na dem want em make dem pursue de matter further. Na Garvey speak out against de charges he face, buh na he focus on blaming not de state, buh rival African-American groups, for dem. As well as he dey accuse disgruntled former members of UNIA, insyd a Liberty Hall speech, na he imply dat na de NAACP dey behind de conspiracy make dem imprison am. Na de mainstream press pick up on de charge, largely dey present Garvey as a con artist wey na he swindle African-American people.

Later years

Return to Jamaica: 1927–1935

Insyd Kingston, na Garvey be greeted by supporters. Na UNIA members raise $10,000 ($180,000 insyd current dollar terms) make dem help am settle insyd Jamaica, plus wich na he buy a large house insyd an elite neighbourhood, wich na he call de "Somali Court". Na ein wifey ship over ein belongings—wich na include 18,000 books den hundreds of antiques—before she join am. Insyd Jamaica, na he continue dey give speeches, wey dey include at a building insyd Kingston wey na he sanso name "Liberty Hall". Na he urge Afro-Jamaicans make dem raise dema standards of living den rally against Chinese den Syrian migrants wey na dem move to de island. Meanwhile, na de U.S. UNIA be taken over by E. B. Knox; na de latter be summoned to Jamaica for a meeting plus Garvey after Laura Kofey, de leader of a group wey na break from UNIA, be killed, wey bring de organization into further disrepute.

Life insyd London: 1935–1940

Blue plaque at 53 Talgarth Road, London, dem install insyd 2005

Insyd London, na Garvey sought make he rebuild UNIA, although na he find na der be much competition insyd de city from oda black activist groups. Na he establish a new UNIA headquarters insyd Beaumont Avenue, West Kensington wey na he launch a new monthly journal, Black Man. Na Garvey return to speaking at Speakers' Corner insyd Hyde Park. Wen na he speak insyd public, na he increasingly be harangued by socialists for ein conservative stances. Na he sanso get hopes of becoming a Member of Parliament, although na dis amounted to nothing.

Insyd 1935, na de Second Italo-Ethiopian War break out as Italy invade Ethiopia. Na Garvey speak out against de Italians wey he praise de government of Haile Selassie.

Death den burial: 1940

Insyd January 1940, na Garvey suffer a stroke wich lef am largely paralysed. Na ein secretary, Daisy Whyte, take on responsibility for ein care. At dis point, na George Padmore spread rumours of Garvey ein death; na dis lead to chaw newspapers publishing premature obituaries insyd late May 1940, chaw of wich na he read. According to ein secretary, on de second day of reading thru ein pile of obituaries, na Garvey suffer anoda massive stroke wey he die two weeks later at de age of 52 on 10 June 1940. Na dem inter ein body insyd a vault insyd de catacombs of de chapel of St Mary's Catholic Cemetery insyd Kensal Green, West London.

Na dem hold various wakes den memorials give Garvey, especially insyd New York City den Kingston. Insyd Harlem, na a procession of mourners parade to ein memorial service. Na sam Garveyites refuse make dem believe Garvey die, even wen na dem confront dem plus photographs of ein body insyd ein coffin, na dem dey insist dat na dis be part of a conspiracy make dem undermine ein movement. Na both Ashwood den Jacques present demaselves as de "widow of Marcus Garvey" wey na Ashwood launch legal action against Jacques insyd an attempt make she secure control over ein body.

Na dem then rebury ein body insyd King George VI Memorial Park on 22 November 1964 plus pomp den ceremony wey dey befit a national hero; na chaw foreign diplomats attend. De monument, wey be designed by G. C. Hodges, consist of a tomb at de center of a raised platform insyd de shape of a black star, a symbol wey often Garvey use. Behind am, a peaked den angled wall houses a bust, by Alvin T. Marriot, of Garvey, wich na dem add to de park insyd 1956 (before ein reinterment) wey na dem relocate after de construction of de monument.

Ideology

Ideologically, na Garvey be a black nationalist. Generally na he dey refer to dark-skinned peoples of African descent as "Negroes", na he den de UNIA insist dat na dat term for be capitalized, thus affording dignity den respect to those wey e be described. Na ein ideas be influenced by a range of sources. According to Grant, while na he dey live insyd London, na Garvey display "an amazing capacity make he absorb political tracts, theories of social engineering, African history den de Western Enlightenment." Na Garvey be exposed to de ideas about race wey na e be prevalent at de time; na ein ideas on race sanso heavily be informed by de writings of Edward Wilmot Blyden den by ein work insyd London plus Dusé Mohamed Ali.

Views on Colourism/Complexionism within de Black Community

Na Garvey believe dat darker-skinned Black people often be marginalized, wey na he sought make he challenge systems dat favour lighter-skinned individuals insyd leadership den social status. Na ein philosophy be rooted insyd racial pride den self-reliance, wey dey encourage Black people make dem celebrate dema African features den reject Eurocentric beauty standards.

Race den racial separatism

Na "Race first" be de adage wich na be widely used insyd Garveyism. Insyd Garvey ein view, "no race insyd de world be so just as to give odas, for de asking, a square deal insyd things economic, political den social", buh rada each racial group go favor ein own interests, wey dey reject de "melting pot" notion of much 20th century American nationalism. Na he be hostile to de efforts of de progressive movement to agitate for social den political rights for African Americans, wey dey argue dat na dis be ineffective den dat laws never go change de underlying racial prejudice of European Americans.

Pan-Africanism

Na Garvey be a Pan-Africanist, den an African nationalist. Insyd Jamaica, na he den ein supporters be heavily influenced by de pan-Africanist teachings of Dr Love den Alexander Bedward. Insyd de wake of de First World War, na Garvey call for de formation of "a United Africa for de Africans of de World". Na de UNIA promote de view dat na Africa be de natural homeland of de African diaspora. While na he be imprisoned, he pen an editorial give de Negro World dem title "African Fundamentalism", insyd wich na he call for "de founding of a racial empire wey ein only natural, spiritual den political aims go be God den Africa, at home den abroad."

Economic views

Na Garvey believe insyd economic independence for de African diaspora den thru de UNIA, na he attempt make he achieve am by forming ventures like de Black Star Line den de Negro Factories Corporation. Insyd Garvey ein opinion, "widout commerce den industry, a people perish economically. De Negro dey perish secof he get no economic system". Insyd ein view, European-American employers always go favor European-American employees, so to gain more security, na African Americans need to form dema own businesses. Insyd ein words, "de Negro[...] for becam independent of white capital den white employers if he dey want salvation." Na he believe dat financial independence for de African-American community go ensure greater protection from discrimination, den provide de foundation for social justice.

Black Christianity

Na Grant note dat "Garveyism go always remain a secular movement plus a strong under-tow of religion". Na Garvey envision a form of Christianity wich go specifically be designed give black African people, a sort of black religion. Dey reflect ein own view of religion, na he want dis black-centric Christianity to be as close to Catholicism as possible.

Even so, na he attend de foundation ceremony of de African Orthodox Church insyd Chicago insyd 1921. According to Graves, na dis Church preach "de orthodox Christian tradition plus emphasis on racism", wey na Cronon suggest dat na Garvey promote "racist ideas about religion".

Personality den ein life matter

Garvey insyd a military uniform as de "Provisional Presido of Africa" during a parade on de opening day of de annual Convention of de Negro Peoples of the World at Lenox Avenue insyd Harlem, New York City, 1922

Physically, na Garvey be short den stocky. Na he suffer from asthma, wey he be prone to lung infections; den thru out ein adult life, na he be affected by bouts of pneumonia. Na Tony Martin call Garvey a "restless young man", while na Grant think say na Garvey get a "naïve buh determined personality" insyd ein early years. Na Grant note dat na Garvey "possess a single-mindedness of purpose wey lef no room for de kind of spectacular failure wey na always be a possibility."

Na he be an eloquent orator, wey na Cronon dey suggest dat ein "peculiar gift of oratory" stem from "a combination of bombast den stirring heroics". Na Grant describe Garvey ein public speeches as "strange den eclectic – part evangelical […] partly formal King ein English, den part lilting Caribbean speechifying". Na Garvey enjoy dey argue plus people, wey na he want make dem see am as a learned man; na he read widely, particularly insyd history.

Na Garvey enjoy dressing up insyd military costumes, wey na he sanso adore regal pomp den ceremony; na he believe dat pageantry go stir de black masses out of dema apathy, despite de accusations of buffoonery wich na be made by members of de African-American intelligentsia. Na Grant note dat na Garvey get a "tendency to overstate ein achievements", buh na Cronon think say na Garvey tend to surround einself plus sycophants rada dan more competent advisors. Insyd 1947, na de Jamaican historian J. A. Rogers include Garvey insyd ein book, de World's Great Men of Colour, wer na he note dat "had [Garvey] ever come to power, na he go be anoda Robespierre", wey dey resort to violence den terror to enforce ein ideas.

Na Garvey be a Catholic. Insyd 1919, na he marry Amy Ashwood insyd a Catholic ceremony, buh na dem separate after three months. Na de New York court no grant Garvey a divorce, buh later, he obtain a divorce insyd Jackson County, Missouri. Na Ashwood contest de legitimacy of dis divorce, den for de rest of ein life, na she claim say she be Garvey ein legitimate spouse. Na he marry secondly to Amy Jacques Garvey, wey na dem get two sons. Ein first son, Marcus Garvey III (1930 – 8 December 2020), cam be an electrical engineer wey he serve as de seventh president-general of de UNIA-ACL. Ein second son, Julius Garvey, (born 1933) cam be a cardiovascular surgeon.

Reception den legacy

A polarizing figure, na Garvey both be revered den reviled. Na Grant note dat na views on am largely divide between two camps, na one camp portray am as a charlatan den de oda camp portray am as a saint; similarly, na Cronon note dat na Garvey be varyingly perceived as a "strident demagogue anaa a dedicated prophet, a martyred visionary anaa a fabulous con man". Na Martin note dat by de time na Garvey return to Jamaica insyd de 1920s, na he be "just about de best known Black man insyd de whole world". Na de size den scope of de UNIA sanso attract attention; na Mark Christian describe Garvey as de leader of "de largest Black mass movement insyd modern history", wey na John Henrik Clarke term am "de first Black mass protest crusade insyd de history of de United States". Na Garvey ein ideas influence chaw black people wey never cam be paying members of de UNIA, wey Graves dey note dat "more dan anything else, na Garvey give Negroes self-assertion den self-reliance."

Insyd Jamaica, na Garvey be considered a national hero. Insyd 1969, na Jamaica ein government posthumously confer de Order of the National Hero upon am. Na de scholar of African-American studies Molefi Kete Asante include Garvey on ein 2002 list of 100 Greatest African Americans, den insyd 2008, de American writer Ta-Nehisi Coates describe Garvey as de "patron saint" of de black nationalist movement. Na Grant think dat Garvey, along plus Du Bois, deserve to be seen as de "father of Pan-Africanism", den de Nigerian historian B. Steiner Ifekwe call Garvey "one of de greatest Pan-African leaders of de time". Na Garvey receive praise from people wey believe dat na he be a "race patriot", wey chaw African Americans believe dat na he encourage black people make dem develop a sense of self-respect den pride. While na he dey live insyd de U.S., na dem frequently refer Garvey —sam times sarcastically—as de "Negro Moses", wey dey imply dat like de eponymous Old Testament figure, he go lead ein people out of de oppressive situation wich na dem dey live insyd.

Na Kwame Nkrumah, de first presido of Ghana, wrep insyd ein autobiography dat of all de works of literature wich na he study, de book wey na e inspire am more dan any oda book be The Philosophy and Opinions of Marcus Garvey, or Africa for the Africans. Na Nkrumah go on to name Ghana ein national shipping line de "Black Star Line", wey der be a Black Star Square insyd Accra, wey de Ghanaian flag sanso dey contain a black star. Ghana ein national football team sanso be nicknamed de Black Stars.

Influence on political movements

Insyd de late 1920s, na Garvey get sam ties to de French black movement, especially de group of de Comité de Défense de la Race Noire den de editor of ein journal, Maurice Satineau. As na de group ve somewat divided between a larger group of colonial reformists den a smaller group of representants of de Négritude, na der be strong concern by moderate members about Garvey as na dem dey fraid of ein radical nationalist approach, wey result in a cut of de ties.

Influence on religious movements

Garvey never regard einself as a religious visionary buh na dem perceive am as such by sam of ein followers. Na chaw Bedwardites for example regard am as de reincarnation of Moses. Na de Moorish Science Temple of America regard Garvey as a prophet akin to John de Baptist in relation to dema prophet Noble Drew Ali, wey na dem regard as a Jesus figure. Na Garvey ein ideas be a significant influence on de Nation of Islam, a religious group for African Americans dem establish insyd de U.S. insyd 1930.

Memorials

Statue of Garvey on Harris Promenade insyd San Fernando, Trinidad and Tobago

Garvey ein birthplace, 32 Market Street, St. Ann's Bay, Jamaica, get a marker wey dey signify am as a site of importance insyd de nation ein history. Na ein likeness be on de 20-dollar coin den 25-cent coin of de Jamaican dollar. Insyd 2012 de Jamaican government declare 17 August as Marcus Garvey Day. Na de Governor General ein proclamation state "from here on every year this time, all of us here in Jamaica will be called to mind to remember this outstanding National Hero and what he has done for us as a people, and our children will call this to mind also on this day" wey he go on to say "to proclaim and make known that the 17th Day of August in each year shall be designated as Marcus Garvey Day and shall so be observed."

References

Sources

• Asante, Molefi Kete (2002). 100 Greatest African Americans: A Biographical Encyclopedia. Amherst, New York: Prometheus Books. ISBN 1-57392-963-8.
• Barnett, Michael (2006). "Differences and Similarities Between the Rastafari Movement and the Nation of Islam". Journal of Black Studies. 36 (6): 873–893. doi:10.1177/0021934705279611. JSTOR 40034350. S2CID 145012190.
• Barrett, Leonard E. (1997) [1988]. The Rastafarians. Boston: Beacon Press. ISBN 978-0-8070-1039-6.
• Carter, Shawn (2002). "The Economic Philosophy of Marcus Garvey". Western Journal of Black Studies. 26 (1): 1–5. ProQuest 200342374. Archived from the original on 22 July 2020. Retrieved 22 July 2020.
• Cashmore, E. Ellis (1983). Rastaman: The Rastafarian Movement in England (2nd ed.). London: Counterpoint. ISBN 978-0-04-301164-5.

• Chapman, Thandeka K. (2004). "Foundations of Multicultural Education: Marcus Garvey and the United Negro Improvement Association". The Journal of Negro Education. 73 (4): 424–434. doi:10.2307/4129626. JSTOR 4129626.
• Chevannes, Barry (1994). Rastafari: Roots and Ideology. Utopianism and Communitarianism Series. Syracuse, New York: Syracuse University Press. ISBN 978-0-8156-0296-5.
• Christian, Mark (2008). "Marcus Garvey and African Unity: Lessons for the Future From the Past". Journal of Black Studies. 39 (2): 316–331. doi:10.1177/0021934708317364. JSTOR 40282562. S2CID 144286771.
• Clarke, John Henrik (1974). "Marcus Garvey: The Harlem Years". Transition (46): 14–19. doi:10.2307/2934951. JSTOR 2934951.
• Clarke, Peter B. (1986). Black Paradise: The Rastafarian Movement. New Religious Movements Series. Wellingborough: The Aquarian Press. ISBN 978-0-85030-428-2.
• Coates, Ta-Nehisi (May 2008). "This Is How We Lost to the White Man". The Atlantic. Retrieved 13 June 2019.

• Cronon, Edmund David (1955). Black Moses: The Story of Marcus Garvey and the Universal Negro Improvement Association. Madison: University of Wisconsin Press.
• Dooley, Brian (1998). Black and Green: The Fight for Civil Rights in Northern Ireland & Black America. Pluto Press.
• Edmonds, Ennis B. (2012). Rastafari: A Very Short Introduction. Oxford University Press. ISBN 978-0-19-958452-9.
• Elkins, W. F. (1972). "Marcus Garvey, the 'Negro World', and the British West Indies: 1919-1920". Science & Society. 36 (1): 63–77. JSTOR 40401615.
• Fergus, Claudius (2010). "From Prophecy to Policy: Marcus Garvey and the Evolution of Pan-African Citizenship". The Global South. 4 (2): 29–48. doi:10.2979/globalsouth.4.2.29. S2CID 144306818.
• Fierce, Milfred C. (1972). "Economic Aspects of the Marcus Garvey Movement". The Black Scholar. 3 (7): 50–61. doi:10.1080/00064246.1972.11658623. JSTOR 41206341.

• Grant, Otis B. (2003). "Social Justice versus Social Equality: The Capitalistic Jurisprudence of Marcus Garvey". Journal of Black Studies. 33 (4): 490–498. doi:10.1177/0021934702250031. S2CID 144710693.
• Grant, Colin (2008). Negro with a Hat: The Rise and Fall of Marcus Garvey. London: Jonathan Cape. ISBN 978-0-09-950145-9.
• Graves, John L. (1962). "The Social Ideas of Marcus Garvey". The Journal of Negro Education. 31 (1): 65–74. doi:10.2307/2294548. JSTOR 2294548.
• Hart, Richard (1967). "The Life and Resurrection of Marcus Garvey". Race. 9 (2): 217–237. doi:10.1177/030639686700900206. S2CID 145291305.
• Hill, Robert A. (2013). ""Co'radeship of the More Advanced Races': Marcus Garvey and the Brotherhood Movement in Britain, 1913–14". Small Axe. 40: 50–70. doi:10.1215/07990537-1665434. S2CID 145278960.
• Ifekwe, B. Steiner (2008). "Rastafarianism in Jamaica as a Pan-African Protest Movement". Journal of the Historical Society of Nigeria. 17: 106–122. JSTOR 41857150.
• Martin, Tony (1983). Marcus Garvey: Hero. Dover, Mass.: Majority Press. ISBN 978-0-912469-05-8.

• Martin, Tony (2001). Race First: The Ideological and Organizational Struggles of Marcus Garvey and the Universal Negro Improvement Association (Revised ed.). Dover, Mass.: Majority Press. ISBN 978-0-912469-23-2.
• Moses, Wilson S. (1972). "Marcus Garvey: A Reappraisal". The Black Scholar. 4 (3): 38–49. doi:10.1080/00064246.1972.11431283. JSTOR 41163608.
• Soumahoro, Maboula (2007). "Christianity on Trial: The Nation of Islam and the Rastafari, 1930–1950". In Trost, Theodore Louis (ed.). The African Diaspora and the Study of Religion. New York: Palgrave Macmillan. pp. 35–48. ISBN 978-1-4039-7786-1.
• Silvestri, M. (2009). Ireland and India: Nationalism, Empire and Memory. Palgrave Macmillan UK.

Read further

Works by Garvey

• The Philosophy and Opinions of Marcus Garvey. Edited by Amy Jacques Garvey. 412 pages. Majority Press; Centennial edition, 1 November 1986. ISBN 0-912469-24-2. Avery edition. ISBN 0-405-01873-8.
• Message to the People: The Course of African Philosophy by Marcus Garvey. Edited by Tony Martin. Foreword by Hon. Charles L. James, president-general, Universal Negro Improvement Association. 212 pages. Majority Press, 1 March 1986. ISBN 0-912469-19-6.
• The Poetical Works of Marcus Garvey. Compiled and edited by Tony Martin. 123 pages. Majority Press, 1 June 1983. ISBN 0-912469-02-1.
• Hill, Robert A., editor. The Marcus Garvey and Universal Negro Improvement Association Papers. Vols. I–VII, IX. University of California Press, c. 1983– (ongoing). 1146 pages. University of California Press, 1 May 1991. ISBN 0-520-07208-1. (Volume 1: doi:10.1525/9780520342224, ISBN 9780520342224)
• Hill, Robert A., editor. The Marcus Garvey and Universal Negro Improvement Association Papers: Africa for the Africans 1921–1922. 740 pages. University of California Press, 1 February 1996. ISBN 0-520-20211-2.

Books den Articles

• Burkett, Randall K. (1978). Garveyism as a Religious Movement: The Institutionalization of a Black Civil Religion. Scarecrow Press. ISBN 978-0-8108-1163-8.
• Campbell, Horace (1987). Rasta and Resistance: From Marcus Garvey to Walter Rodney. Africa World Press. ISBN 978-0-86543-034-1.
• Clarke, John Henrik, ed. (1974). Marcus Garvey and the Vision of Africa. Vintage Books. ISBN 978-0-394-71888-0.
• Dagnini, Jeremie Kroubo (15 March 2008). "Marcus Garvey: a controversial figure in the history of Pan-Africanism" (PDF). Journal of Pan African Studies. 2 (3): 198–210. Gale A192353347.
• Ewing, Adam (2014). The Age of Garvey: How a Jamaican Activist Created a Mass Movement and Changed Global Black Politics. Princeton University Press. ISBN 978-0-691-15779-5.
• Garvey, Amy Jacques (1963). Garvey and Garveyism. OCLC 949351288.
• Hill, Robert A., editor. Marcus Garvey, Life and Lessons: A Centennial Companion to the Marcus Garvey and Universal Negro Improvement Association Papers. Berkeley: University of California Press, 1987.

• Hill, Robert A. The Marcus Garvey and Universal Negro Improvement Association Papers. Vols. I–VII, IX. University of California Press, c. 1983– (ongoing).
• James, Winston. Holding Aloft the Banner of Ethiopia: Caribbean Radicalism in Early Twentieth-Century America. London: Verso, 1998.
• Kearse, Gregory S. "Prince Hall's Charge of 1792: An Assertion of African Heritage." Heredom, Vol. 20. Washington, D.C. Scottish Rite Research Society, 2012, p. 275.
• Kornweibel Jr., Theodore. Seeing Red: Federal Campaigns Against Black Militancy 1919–1925. Bloomington: Indiana University Press, 1998.
• Lemelle, Sidney, and Robin D. G. Kelley. Imagining Home: Class, Culture, and Nationalism in the African Diaspora. London: Verso, 1994.
• Lewis, Rupert, and Maureen Warner-Lewis. Garvey: Africa, Europe, The Americas. Trenton, N.J.: Africa World Press, 1986, 1994.
• Manoedi, M. Mokete. Garvey and Africa. New York: New York Age Press, 1922, 20 pages.
• Martin, Tony. Literary Garveyism: Garvey, Black Arts, and the Harlem Renaissance. Dover, Mass.: Majority Press, 1983.

• Martin, Tony. African Fundamentalism: A Literary and Cultural Anthology of Garvey's Harlem Renaissance. Dover, Mass.: Majority Press, 1983, 1991.
• Martin, Tony. The Pan-African Connection: From Slavery to Garvey and Beyond. Dover, Mass.: Majority Press, 1983.
• Martin, Tony. The Poetical Works of Marcus Garvey. Dover, Mass.: Majority Press, 1983.
• Smith-Irvin, Jeannette. Marcus Garvey's Footsoldiers of the Universal Negro Improvement Association. Trenton, N.J.: Africa World Press, 1989.
• Solomon, Mark. The Cry Was Unity: Communists and African-Americans, 1917–1936. Jackson, MS: University Press of Mississippi, 1998.
• Stein, Judith. The World of Marcus Garvey: Race and Class in Modern Society. Baton Rouge: Louisiana State University Press, 1986.
• Tolbert, Emory J. The UNIA and Black Los Angeles. Los Angeles: Center of Afro-American Studies, University of California, 1980.
• Vincent, Theodore. Black Power and the Garvey Movement. Berkeley, Calif.: Ramparts Press, 1971.

External links

• BBC Radio 4 programme about Marcus Garvey – listen online:
• Lanset, Andy, "Marcus Garvey: 20th Century Pan-Africanist". A Public Radio Documentary online
• Marcus Garvey at Find a Grave
• Ayanna Gillian, "Garvey's Legacy in Context: Colourism, Black Movements and African Nationalism", Race and History, 17 August 2005
• Marcus Garvey: Look for Me in the Whirlwind Archived 27 February 2017 at the Wayback Machine. PBS documentary film
• UNIA website.
• Marcus Garvey economic principles Archived 11 April 2021 at the Wayback Machine

• Marcus Garvey speaks – text and audio
• Poem – Ras Nasibu of the Ogaden
• "Information – People: Marcus Garvey", Black Atlantic Resource, University of Liverpool.
• Gunning for the Negro Moses from The Literary Digest, August 1922
• United Fruit Company letters about Garvey's activities in Panama & Costa Rica at University of Toronto Mississauga Library
• Newspaper clippings about Marcus Garvey in the 20th Century Press Archives of the ZBW
• African Collective