"Up you mighty race; accomplish what you will." …………………………………………………………………… The Honorable Marcus Mossiah Garvey, Jr., Order of National Hero (ONH), the Jamaican born African political and economic leader, publisher, journalist, entrepreneur, philosopher and orator who was a staunch proponent of Pan-Africanism, to which end he founded the 4 million member Universal Negro Improvement Association and African Communities League (UNIA-ACL); and the first African owned group investment company and shipping line -Black Star Line, for the economic development of Africans and their return to their ancestral lands as part of the Back-to-Africa movement.  Garveyism The Philosophy of Marcus Garvey! First Edition, 2012 ISBN: 978-9966-123-23-7 Copyright © 2012, Ojijo. All rights reserved. This work is copyrighted by the author. No parts of this publication maybe reproduced, stored in a retrieval system, or transmitted in any form, without permission of the publisher. allpublicspeakers.com Tirupati Mazima Mall, Nsambya, Ggaba-Road, Plot 2530, P. O. Box 34416. Kampala, Uganda. Tel: +256 41 4696004/31 251 7908 Email: info@allpublicspeakers.com Website: www.allpublicspeakers.com (256) 0776 1000 59 * (256) 0701 1000 59 * (256) 772 864 893  Garveyism …………………………………………………… This is a book about the philosophy of Marcus Garvey, the greatest son of Afrika to grace this planet. It is for me who wants to know what he did, why he did it, and how he did it. It is also for me who wants to learn the reason why blacks are where we are, and how we can come out, using the Garvey approach. Further, it will inspire me, lift me up, and push me towards taking action and changing my situations, as all Afrikans should.   Ojijo’s 49 Books Financial Literacy Books Sell Something-5 Steps to Entrepreneurship (Manual for Entrepreneurs, Entrepreneurship Trainers, and Business Coaches) Successful Saccos - Managers' Guide to Acquire, Retain and Grow Membership, Savings and Assets Making Money Together: Ojijo’s Investment Club Manual Making My Child Financially Intelligent: Money Lessons by Age Group (from 3-13yrs) Invest: Ojijo’s Guide to Financial Instruments & Alternative Investment Products Retire Happy: 21 Questions to Plan My Retirement 69 Ways to Make Extra Money While Keeping My Day Job What Can I Sell? 101 Business Ideas for Youth in Africa Double Your Money- From 100 shillings to 100 million in 100 days Personal Branding Books Stupid Writers: Ojijo’s Guide to Writing Articles, Reports, Plans, Profiles & Proposals Talanta: Ojijo’s Guide to Identifying, Developing & Selling My Talent & Career Skills This Is How To Treat A Man (Fathers, Husbands, Lovers, Sons, Brothers) Soft Sweet Words: Romantic Whispers to My Woman Cause Action: Ojijo’s Public Speaking Handbook The Gift of E11even Moves to Make Me Wealthy Seventy-7 Moves of a Sexy Woman Self Discipline - What, Why & How 99 Ways to Make People Laugh Law Books Business Transactions & Contracts Law Handbook Family Law Handbook Intellectual Property Law Handbook Alternative Dispute Resolution Law Handbook Real Estate Law Handbook Civil Litigation Law Handbook Energy Law Handbook Labour Relations Law Handbook Administrative Law Handbook Environmental Law Handbook Criminal Litigation Law Handbook Ojijo’s Financial Services Law Rich Lawyers, Poor Lawyers : Law Firm Management Handbook Luo Jurisprudence: Theories, Institutions and Procedures of Law and Justice (Introduction to Law) Legal Rhetoric: A Guide to Legal Writing, Legal Arguments & Legal Interpretation Policy & Legal Issues in E-Commerce & E-Governance (ICT Law) Politics and Religion Why Did Hitler Kill The Jews? Politics of Poverty: The Odinga Curse to the Luos Open Religion: My Religion is the Best Religion Garveyism: The Philosophy of Marcus Garvey 100 Upright Men: World’s Greatest Revolutionary Politicians The Mungiki: Terrorists, Victims, Saints: Three Sides of the Same Coin! This Is How To Manipulate Voters: Ojijo's Guide for Politicians and Aspiring Politicians! Other Books Fireplace Stories: Ojijo’s Performance Poems I Speak Luo: Conversational Phrases of Luo Language The Half Story of My Life: Follow Your Heart, Live Your Dream The Luo Nation: History & Culture of Joluo (The Luo People Of Kenya) Luo Traditional Medicine : Curative and Preventive Plant, Animal and Mineral Extracts Tuongee Kiswahili: A Conversational Phrasebook With Audio CDs Eat Rich, Keep Fit-Foods & Exercises for Healthy Living How To Improve School Performance-Responsibilities of School Owners, Head Teachers, Teachers, Non Academic Staff, Student Leaders & Students  … table of Garveyism! Marcus Garvey! 3 Early Years 4 Early Career 5 Travels 7 Garvey in London 8 Back in Jamaica 9 Garvey in the United States 11 Marriage & Children 12 Death 13 Influence 14 Garvey and Rastafari 16 Marcus Garvey’s Influence On Reggae Musicians 17 Memorials 24 Garvey's Legacy 27 Garveyism! 31 Education And Intellectualism 33 Pan Afrikanism 43 Leadership 58 Politics and Unionism 62 Afrikan Superpower 88 Personal Responsibility 100 Afrikan Economic Freedom 110 Slavery, Racism, Colonialism And Oppression 123 Afrikan Racial Pride 136 Religion And Social Values 149  Marcus Garvey! …childhood and development!  Early Years Jamaica's first National Hero, Marcus Garvey, was born in St. Ann's Bay, St. Ann, on August 17, 1887. Birthlace plaque from Marcus Garvey House; and Marcus Mosiah Garvey Birthplace in St Anns Bay Jamaica. Marcus Mosiah Garvey, Jr. was born to Marcus Mosiah Garvey, Sr., a mason, and Sarah Jane Richards, a domestic worker. Of eleven siblings, only Marcus and his sister Indiana survived until maturity. His childhood was characterized by an adequate elementary education supplemented by private tutors and Sunday Schools. His childhood was deeply rooted in a pleasant environment. His parents were engaged in small-scale peasant farming. His father a descendant of the Maroons-Jamaica's ex-slaves, who successfully defied the slave regime, was also a skilled tradesman and stonemason. Marcus Garvey's background further distinguished him from the typical peasant, in that his father possessed a vast library from which Garvey developed an early taste for reading. Garvey's father was known to have a large library, and it was from his father that Marcus gained his love for reading. He also attended the elementary schools in St. Ann's Bay during his youth.  Early Career In 1900, when Marcus was fourteen he had to drop out of school and get a job to help support his family financially. Two years after leaving school, he moved to Kingston - Jamaica's capital city - where he obtained work, as a printer, with his godfather uncle. Garvey entered into an apprenticeship with his uncle, Alfred Burrowes, who also had an extensive library, of which young Marcus made good use. This taught Marcus the printing trade and many journalistic techniques that helped him out later on in life. In 1904, when Garvey was eighteen, he had achieved what was later described as an excellent position, as manager of a large printing establishment. Marcus Garvey was the youngest foreman printer in Kingston and at a time when foremen were still being imported from Great Britain and Canada. By the time Marcus was twenty he became a master printer and got the stimulation to start organizing public meetings in favor of his fellow workers. This started his life as an orator. He also developed speaking skills that would later prove indispenseable. Through these public meetings and encouragement from a well-educated Negro, Dr. Love, Marcus realized that he had the chance to improve the life of black workers. This is when he realized he had to devote his life to establishing a program to enlighten all black people of their opportunities in this world. In 1907 he took part in the unsuccessful printers’ strike, where organized workers refused to work unless certain demands were met. During the strike, he consented to lead the workers, which resulted in him losing his job. After Marcus lost his job with the printing establishment, he obtained new employment with the Jamaican Government Printery in Kingston. Garvey quickly immersed himself in the intellectual and political life of the city. This experience influenced the young Garvey in both his political and journalistic passions. He soon began publishing a periodical called The Watchman. In 1909 his political involvement had brought him into The National Club organized by a lawyer and legislative council member. Garvey was elected one of the assistant secretaries of the National Club, which sought to combat privileges and the evils of British colonialism on the island.  Travels In 1910 Garvey began a series of travels that transformed him from an average person concerned about the problems of those with less opportunity, to an African nationalist determined to lift an entire race from bondage. He visited Costa Rica, Panama, and Ecuador, and worked as an editor for several radical newspapers. In each country he visited, he noted that the black man was in an inferior position, subject to the ever-changing ideals of stronger races. Garvey then went to Costa Rica where he anticipated making enough money to come back to Jamaica and start his organization. He lived in Costa Rica for several months, where he worked as a time-keeper on a banana plantation. In 1910, Mr. Garvey went to Costa Rico, where he worked for a while as a Timekeeper on a United Fruit Company Banana Plantation, and as a laborer on the Pier at Port Limon. He began work as editor for a daily newspaper titled La Nacionale in 1911. In that same year he was expelled from Costa Rico because he was accused of harassing the British Consul. This stems from his being vocal concerning rights for the many British West Indian Laborers working there, and was arrested for urging the workers to fight for better working conditions. Later that year, he moved to Colón, Panama, where he edited a biweekly newspaper before returning to Jamaica in 1912. He soon became involved in public activities and helped form the Printers Union, the first trade union in Jamaica. Garvey in London After briefly returning staying at home in Jamaica, he proceeded to England in 1912, where contacts with African nationalists stimulated in him a keen interest in Africa and in black history. In London, Garvey attended Birkbeck College taking classes in Law and Philosophy. In London, Garvey met Duse Mohammed Ali, a Sudanese-Egyptian and strong supporter of African self-rule, who was running his own paper, African Times and Orient Review. Garvey began writing for Ali's small magazines and was introduced to other black activists. He also regularly spoke at Hyde Park's Speakers' Corner. During the time between 1912 and1914, Garvey's philosophy was influenced by reading Booker T. Washington’ "Up from Slavery" as well as the works of Martin Delany, and Henry McNeal Turner.  Back in Jamaica In 1914, Garvey came back home to Jamaica and was ready to start his own program and liberate his race and found a movement for African/Black People. Garvey was determined that the black man would not continue to be kicked about by all the other races and nations of the world, and a new world of black men, not peons, serfs, dogs, and slaves, but a nation of sturdy men making their impress upon civilization and causing a new light to dawn upon the human race. Towards this end, on Emancipation Day, August 1 1914, Marcus Garvey launched the Universal Negro Improvement Association (UNIA), an organisation dedicated to improving the conditions of black people the world over. Its famous motto was 'One God! One Aim! One Destiny!' Garvey said, “The Negro needs a nation and a country of his own, where he can best show evidence of his own ability in the art of human progress.” The purpose of UNIA was, "drawing the peoples of the black race together." And among the objectives of the Association was: ...to establish Universities, Colleges and Secondary Schools for the further education and culture of the boys and girls of the race; to conduct a world-wide commercial and industrial intercourse.  Garvey in the United States Marcus Garvey became the President and Traveling Commissioner of the Universal Negro Improvement Association (UNIA). He emigrated to the United States of America in 1916, sensing a better opportunity there to advance the aims of UNIA. He obtained work as a printer, and a speaker, and saved enough money to start his UNIA Fundraising Campaign throughout the United States. By 1920, UNIA had over 4 million members and over 1,000 branches in at least 20 countries. UNIA also inciorporated several companies delaing in and owning real estate, ships, venture capital firms for trade financing, laoundry companies, fruit and processing, etc. it was Garvey’s philosophy that, "Until you produce what the white man has produced, you will not be his equal." He wanted the afrikan to stop being a consumer, and become a producer, when he inspired his people thus: "Negro producers, Negro distributors, Negro consumers! The world of Negroes can be self contained. We desire earnestly to deal with the rest of the world, but if the rest of the world desire not, we seek not" Famous future leaders, like Vietnam’s Ho Chi Min, attended UNIA meetings. Garvey was the most influential political force amongst Afrikans in the United States, and by extention, the world over.  Marriage & Children Marcus Garvey was married twice: to Jamaican Pan-African activist Amy Ashwood (married 1919 and divorced 1922), who worked with him in the early years of UNIA; then to the Jamaican journalist and publisher Amy Jacques (married 1922). The latter was mother to his two sons, Marcus III (born 17 September 1930) and Julius.  Death On 10 June 1940, Garvey died. Rumours claimed that Garvey was in fact poisoned on a boat on which he was travelling and that was where and how he actually died. Because of travel restrictions during World War II, he was buried at Kensal Green Cemetery in London. In 1964, his remains were exhumed and taken to Jamaica. On 15 November 1964, the government of Jamaica, having proclaimed him Jamaica's first national hero, re-interred him at a shrine in National Heroes Park.  Influence “no one is too rich to receive, or too poor to give.” -Marcus Mosiah Garvey (1918, New York) Kwame Nkrumah named the national shipping line of Ghana the Black Star Line in honor of Garvey and the UNIA. Nkrumah also named the national soccer team the Black Stars as well. The black star at the center of Ghana's flag is also inspired by the Black Star. The UNIA flag uses three colors: red, black and green; and the flag of Ghana, ispired by the black star of Garvey’sshipping Company. The UNIA Flag; and the Ghana Flag, with the black star sign of UNIA. Several schools, colleges, highways, and buildings in Africa, Europe, the Caribbean, and the United States have been named in his honor. The UNIA red, black, and green flag has been adopted as the Black Liberation Flag. Since 1980, Garvey's bust has been housed in the Organization of American States' Hall of Heroes in Washington, D.C. Malcolm X's parents, Earl and Louise Little, met at a UNIA convention in Montreal. Earl was the president of the UNIA division in Omaha, Nebraska and sold the Negro World newspaper, for which Louise covered UNIA activities. Negro World was published in Spanish and French During a trip to Jamaica, Martin Luther King and his wife Coretta Scott King visited the shrine of Marcus Garvey on 20 June 1965 and laid a wreath. In a speech he told the audience that Garvey "was the first man of color to lead and develop a mass movement. He was the first man on a mass scale and level to give millions of Negroes a sense of dignity and destiny. And make the Negro feel he was somebody." Dr. King was a posthumous recipient of the first Marcus Garvey Prize for Human Rights on 10 December 1968 issued by the Jamaican Government and presented to King's widow. In 2002, scholar Molefi Kete Asante listed Marcus Garvey on his list of 100 Greatest African Americans. Inspired by what he heard he returned to Jamaica and established the Universal Negro Improvement Association (UNIA) and published the pamphlet, The Negro Race and Its Problems. Later groups such as Father Divine's Universal Peace Mission Movement and the Nation of Islam drew members and philosophy from Garvey's organization, and the UNIA's appeal and influence were felt not only in America but in Canada, the Caribbean, and throughout Africa. Further, in 1945, Afrikan leaders met at Manchester Conference, the first ever meeting of ti skind bringing togeehr Afrikan political leaders, including WEB Dubois, George Padmore, Kamuzu Banda, Kwame Nkurumah of Ghana, Peter Barahams fo South Afrika, Magnus Williams and Namdi Azikiwe of Nigeria, Jomo Kenyatta of Kenya, Julius Nyerere of Tanganyika amongst others, and they all adopted the Garveyan phrase, “Afrika for Afrikans.”  Garvey and Rastafari Rastafarians consider Garvey a religious prophet, and sometimes even the reincarnation of Saint John the Baptist. This is partly because of his frequent statements uttered in speeches throughout the 1920s, usually along the lines of "Look to Africa, when a black king shall be crowned for the day of deliverance is at hand!" His beliefs deeply influenced the Rastafari, who took his statements as a prophecy of the crowning of Haile Selassie I of Ethiopia. Early Rastas were associated with his Back-to-Africa movement in Jamaica. This early Rastafari movement was also influenced by a separate, proto-Rasta movement known as the Afro-Athlican Church that was outlined in a religious text known as the Holy Piby — where Garvey was proclaimed to be a prophet as well. Garvey himself never identified with the Rastafari movement, and was, in fact, raised as a Methodist who went on to become a Roman Catholic.  Marcus Garvey’s Influence On Reggae Musicians Reggae musicians feel that music is a way to spread consciousness to their listeners. The sounds and lyrics of reggae music have a very profound meaning to every individual listener. Music is a way for people to express their feelings, for black people the oppression they have been through has led to this deep meaning behind reggae music. It is what opened their voices to the world and let other people hear their message. "The music of Rastafarians is not only an artistic creation in the Jamaican society, but an expression of deep-seated social rage." It is also about remembering the past; this is why many reggae musicians speak of the prophet Marcus Garvey. They do not want his memory to fade away with history; even though he has passed away many years ago his wisdom is constantly being spread. Indeed, Marcus Garvey’s chivalrous stories of Ethiopia’s greatness ha sinspired many reggae musicians and helped the Rastafarian movement to take root. Burning Spear (also known as Winston Rodney) was born in St. Ann’s Bay, Jamaica the same town Marcus Garvey grew up in. He is known as one of the originators of roots reggae. Throughout his illustrious career, Spear has spread love and peace through his music and has endeavored to educate and provoke free thought. His music is infused with a philosophy that combines roots, the idea that we are all one with each other and with nature; culture, the tie that binds us to the past, and history, the spiritual record of our quest for divine consciousness. Burning Spear is an artist that is determined to empower his listeners and has three main themes in his music, which are the oppression of the black race, Marcus Garvey, and the repatriation of Africa. Marcus Garvey had a large affect on Burning Spears music, mind, and life. Burning Spear got the motivation from Garvey to have direction in his music. This is why Burning Spear knew that he did not want to only sing to his audience, but be a teacher to them. Burning Spear spoke with many elders in his town and knew he needed to spread Marcus Garvey’s word to as many people as he could. Many musicians felt they should not speak of Garvey because it was to philosophical, but once Spear opened the door by releasing an album in dedication to Garvey more artists started speaking of him in their songs. Burning Spear expresses this feeling in his song "Old Marcus Garvey," No one remember old Marcus Garvey, No one remember him, no one they been talking about Paul Bogle, They been talking about William Goddon They been talking about Norman Washington Manley, including Bustamante Noone remember old Marcus Garvey Noone remember old Marcus Garvey Then Burning Spear goes on to say: Children, children, children, children Humble yourself and become one day somehow You will remember him you will The end of the song shows that it is important for the youth to keep in mind the struggles that Garvey had to go through and the accomplishments he made for the black race. Spear also entitled one of his songs "Marcus Garvey." This song was written to show the dedication Garvey had to his people. The lyrics to this song started out by stating the fact that at one time Rasta’s were lacking the essentials to life, such as money and food. Then goes on to state: Son of Satan, First prophesy, Catch them, Garvey old Catch them Garvey, catch them Hold them Marcus, hold them Marcus Garvey, Marcus These lines can be interpreted in two different ways. One way is that Marcus Garvey tried to "catch and hold" the white race and not let them take over the black race and suppress them any longer. Another way is Marcus was trying to "catch" the black race and "hold" them together and unit the race as one. The important aspect of this song is the thought it provokes, it forces the listener to think of Garvey and the actions he pursued to fully understand the meaning behind the lyrics. After the release of this album, Burning Spear was now known as an African teacher and prophet. He is now determined to spread Garveyism, Spear states, "Youths are not taught Marcus Garvey, I feel dem never knew him, but I musically help people know Marcus." Spear feels the message of his music is so important to bring spiritual and cultural awareness. He wants to uplift his audience and give them knowledge. Spear says, People should know Rasta, but they don’t take the time to gain full overstanding. Culture and style is totally different from our historical view, for many people do things knowing that whatsoever they do is not right or appropriate, then they try to break it down, saying that it’s part of the culture…I think it’s about time we take a deep look and see what’s going on in Rastafari, history and culture. This is why Spear refers to so many great leaders in his music and gains pride on his title as a teacher not just an artist. Burning Spear is not the only reggae artist that refers to Marcus Garvey in their music. There are many examples where reggae artists are referring to Marcus Garvey as a prophet. For example, Max Romeo, Culture, Macka B, and Mutabaruka are a few artists that have written songs on Marcus Garvey. Max Romeo’s song "War in A Babylon” refers to Garvey as a prophecy along with Culture’s song "Two Sevens Clash." Culture’s song shows Garvey’s power, ability to influence a group of people, and expressed the feeling many Rasta’s have towards him, that he is a divine prophet. This shown in Culture’s lyrics: Marcus Garvey was inside at Spanish Town district prison And when they were about to take him out He prophecied and said: As I have passed through this gate No other prisoner shall enter and get through And so it is until now The gate has been locked, so what? As well, in Macka B’s song "Garvey Story," he speaks of Marcus’s determination and suggests to Spike Lee to turn Garvey’s story into a movie. This shows how Macka B feels that people should be educated on Garvey’s accomplishments. Mutabaruka also sings songs dedicated to Garvey called "Garvey." The lyrics to this song are extremely powerful and bold. Mutabaruka is known for his dub and dancehall music. His music brings awareness and show passion. The song "Garvey" starts with these lyrics: Garvey, garvey rise agenteck wi from dis evil den Garvey, garvey rescue wi from disyah ideology marcus garvey risin from earth like moses pick fron birth com children say it loud mek dem know wi still black an’ proud I’m black and I’m proud These lyrics are powerful because it shows that Garvey gave the Rasta’s the ability to be proud of their race and identity. I also think it is interesting how Mutabaruka tells the children to "say it loud, I’m black and proud," this shows how he is trying to spread Marcus’s message to the youth of today. This is so important because the youth is what needs to have the pride for it to continue. Mutabaruka also says "Afrika for Afrikans," this is one of Marcus’s famous slogan and the basic philosophy behind his movement. Mutabaruka looks at the world with an Africentric point of view. This is due to the influence of Garveyism has had on his life. He congregated at the Kingston Technical School and spoke with Marcus Garvey Junior, Amy (Jaques) Garvey, Marcus Garvey’s son and wife, and fellow students to speak of books and many different aspects of the back to Africa movement. This encouraged Mutabaruka to write this song about Marcus Garvey. He believes in the lyrics of his music and is very proud to be black. Many reggae artists speak of the back to Africa movement throughout their songs, some specifically talk about Marcus Garvey and others only focus on Africa. Marcus Garvey had an enormous affect on many reggae musicians and showed many black people that they have the strength to express their feelings and spread consciousness to a wide range of listeners. Marcus Garvey is displayed as a prophet in the eyes of many reggae musicians. Although Marcus Garvey has passed away, his spirit will live on through the many reggae artists that are expressing the importance of his movement. Marcsu Garvey also influenced Bob Marley, the Legend of Reggea Music, in his song, Redemption Song, where Marcus Garvey says, ‘emancipate your self from mental slavery, Non but ourselves can free our mind.’ A further influence of Marcus Garvey is in the all time classic song, ‘War’, which was a speech given by Emperor Haille Sellasie, but actually had been earlier given by Marcus Garvey, as follows; ‘That until the philosophy which holds one race superior and another inferior is finally and permanently discredited and abandoned; That until there are no longer first-class and second-class citizens of any nation; That until the color of a man's skin is of no more significance than the color of his eyes; That until the basic human rights are equally guaranteed to all without regard to race; That until that day, the dream of lasting peace and world citizenship and the rule of international morality will remain but a fleeting illusion, to be pursued but never attained; And until the ignoble and unhappy regimes that hold our brothers in Angola, in Mozambique and in South Afrika in subhuman bondage have been toppled and destroyed; Until bigotry and prejudice and malicious and inhuman self-interest have been replaced by understanding and tolerance and good-will; Until all Afrikans stand and speak as free beings, equal in the eyes of all men, as they are in the eyes of Heaven; Until that day, the Afrikan continent will not know peace. We Afrikans will fight, if necessary and we know that we shall win, as we are confident in the victory of good over evil.’ He is also mentioned in the song "So Much Things To Say" off of Bob Marley's Exodus album: Time magazine's best album of the 20th century. The album Marcus Garvey and Garvey's Ghost (a dub version of the "Marcus Garvey" album by reggae legend Burning Spear is also inspired by Marcsu Garvey’s philosophy of conscoiusness. Reggae band The Gladiators recorded the song "Marcus Garvey Time", proclaiming him as a prophet with lyrics like, "Every thing he has said has come to pass". Then of ocurse there is the reggae anthem song by Reggae artist Anthony B titled "Honour to Marcus". There is also the song, ‘welcome to this little island’, which chants about Jamaica as the home of Marcus Garvey, and his exploits, including his travels to Harlem, and his help in organising blacks of the world.  Memorials There are a number of memorials worldwide which honor Marcus Garvey. Most of them are in Jamaica, England and the United States; others are in Canada and several nations in Africa. A Jamaican 20 dollar coin shows Garvey on its face. A marker in front of the house of his birth at 32 Market Street, St. Ann's Bay, Jamaica. A major street in his name in Nairobi, Kenya. Likeness on the Jamaican 50 cent note, 50 cent coin, 20 dollar coin and 25 cent coin. A building in his name housing the Jamaican Ministry of Foreign Affairs located in New Kingston. A Marcus Garvey statue at National Heroes Park in Kingston, Jamaica. A major highway in his name in Kingston. A street named after him in Enugu, Nigeria. Marcus Garvey Way in Brixton, London A neighborhood bearing his name in the township of Khayelitsha, Cape Town, South Africa. A Marcus Garvey Library inside the Tottenham Green Leisure Centre building in North London A major street in his name in the historically African American Brooklyn neighborhood of Bedford Stuyvesant, Brooklyn, New York. Park in his name and a New York Public Library branch dedicated to him in New York City's Harlem. Blue plaque at 53 Talgarth Road, Hammersmith, London GARVEY, Marcus (1887-1940) Pan-Africanist Leader, lived and died here, 53 Talgarth Road, W14. [Hammersmith and Fulham 2005] A bust was created and is on display at a park in the central region in Ghana, along with one of Dr. Martin Luther King. Marcus Garvey statue in Willesden Green Library, Brent, London. A Marcus Garvey Cultural Center, University of Northern Colorado (Greeley, Colorado). Marcus Garvey Centre for Unity, Edmonton, Alberta. Marcus Garvey Centre for Leadership and Education in the Jane-Finch area of Toronto. Marcus Garvey Centre in Lenton, Nottingham, England. A library named after him in Yenagoa, Bayelsa State, Nigeria. A Marcus Garvey Library inside the Tottenham Green Leisure Centre building in North London. "I'll never forget, no way. They sold Marcus Garvey for rights." Deejay/Producer Mikey Dread acknowledges him as an inspiration and calls him a national hero on the 1982 track "In Memory (Jacob, Marcus & Marley)". Boston indie band Piebald wrote a song, "If Marcus Garvey Dies, Then Marcus Garvey Lives", for their 1999 release "If It Weren't For Venetian Blinds, It Would Be Curtains for us All" Ska band Hepcat recorded the song "Marcus Garvey" on their album Scientific. Rapper Jay-Z references Marcus Garvey as a "Martyr" in the song "Mr. Carter" by Lil Wayne Referenced in rapper Kendrick Lamar's 2011 song "HiiiPower" The National Association of Jamaican And Supportive Organizations Inc. (NAJASO) founded 4 July 1977 in Washington DC), based in the United States, named Annual Scholarship tenable at the University of the West Indies since 1988, the Marcus Garvey Scholarship. Marcus Garvey Scholarship tenable at the University of the West Indies sponsored by The National Association of Jamaican And Supportive Organizations, Inc (NAJASO) since 1988. Marcus Garvey Festival every year on the third weekend of August at Basu Natural Farms, in Pembroke Township, Illinois. The Universal Hip Hop Parade held annually in Brooklyn on the Saturday before his birthday to carry on his use of popular culture as a tool of empowerment and to encourage the growth of Black institutions. Marcus Garvey Day held annually 17 August in Toronto.  Garvey's Legacy Through the U.N.I.A., Garvey was extremely successful in educating blacks about their history and of their inherent strengths. In fact, he was masterful in his ability to mobilize millions of supporters to the black issues of the day. Truly, for many blacks, Garvey provided a vision of the endless possibilities once they systematically eroded the barriers to their success. Many felt a renewed sense of dignity, and of destiny, through Garvey's unceasing advocacy. Today, Marcus Garvey is revered as a hallmark of black leadership and one of the great visionaries of this century. Marcus Mosiah Garvey was a man that lived a life with a mission. Although his journey may have seemed impossible, his never-ending strength and dedication caused many people’s dreams and wishes to become realities. Garvey is considered a prophet by his followers, because of the inspiration he brought to the black race. He took a group of people that thought they had no place in this world and united them together which gave them pride in their race. He also had a tremendous affect on the creation of Rastafarianism. Even though he could not find enough support for his movement to succeed in Jamaica, Garvey gave Rasta’s the guidance they needed to rise above their oppressors which led them to create a movement for the black race in Jamaica. When Marcus Mosiah Garvey passed away his words were not forgotten. His message is still alive in reggae music and his actions have greatly impacted the black race. Marcus Garvey brought inspiration to many and spoke of many people’s dreams and desires. He led the largest black movement in all of history, although there were many obstacles he had to overcome to successfully create the change he imagined. The Garvey movement was the greatest international movement of African peoples in modern times. At its peak, from 1922 to 1924, the movement counted more than eight million followers. The youngest members of the movement were taken in at five years of age and, as they grew older, they graduated to the sections for older children. Garvey emphasized the belief in the One God, the God of Africa, who should be visualized through black eyes. He preached to black people to become familiar with their ancient history and their rich cultural heritage. He called for pride in the black race—for example, he made black dolls for black children. His was the first voice to clearly demand black power. It was he who said, "A race without authority and power is a race without respect." In emphasizing the need to have separate black institutions under black leadership, Garvey anticipated the mood and thinking of the future black nationalists by nearly fifty years. He died, as he lived, an unbending leader of African nationalism. The symbols which he made famous, the black star of Africa and the red, black, and green flag of African liberation, continued to inspire younger generations of African nationalists. Marcus Garvey was one of the greatest black leaders we ever had. He said that black people will never be successful depending on whites or other races of people; he said that as black people we must come together and do for self. I'm going to list some of Marcus Garvey's achievements. Marcus Garvey built factories, where he made black dolls for black kids to play with. Marcus Garvey built a hotel. Marcus Garvey’s UNIA organization had their own trucking company. Marcus Garvey built schools. Marcus Garvey built restaurants. Marcus Garvey’s organization had their own printing press. Marcus Garvey started 3 newspapers. Marcus Garvey’s main newspaper was called the Negro World, and this newspaper was published in Spanish and French. Marcus Garvey’s black organization bought 3 ships and they started practicing international trade and commerce. Marcus Garvey's organization owned office buildings. Marcus Garvey’s organisation bought an auditorium in New York, and that's where he mainly spoke and this place was called Liberty Hall. By 1920 Marcus Garvey organization had 6 million members. Marcus Garvey’s organisation had branches in 22 countries. Marcus Garvey also started a political party and he named it The Peoples Political Party. Marcus Garvey did all of this without help from white people or the Government, and he did it with and 8th grade education. Now that's what we ought to call a real black leader, compared to Marcus Garvey we do not have any real black leaders today. He was doing more than just talking. It is unfortunate that even after these achievements, the United States Government, under the leadership of an afrikan, Barrack Obama, refuses to pardon him of a crime whose sentence was commuted. Garveyism! the philosophy of marcus garvey!  The Honourable Marcus Garvey, the Jamaican political leader, orator and entrepreneur, built the largest organisation of black people in history. Marcus Garvey was one of history’s providential Geniuses. He came to his Race endowed with an extraordinary ability for organization and leadership, as Shakespeare had for poetry, Mozart for music or Angelo for art. Garvey was a dreamer, and because he dared dream of an emancipated. It appears however to be a weakness of mankind that he never appreciates his great benefactors at the time they serve and make their great contributions. It is only after they have passed and time gives us greater perspective, that we are able to evaluate their work and greatness.  Education And Intellectualism Garvey believed in education, and he believed that education was a persons obligation. According to Garvey, I am responsible for my own education. When I want to learn about a new subject, I should take initative, or go to the library, go to the bookstores or buy books and magazines. I should find experts in the field. I should ask questions and more questions. I should take courses and ask my teacher questions. I should not just sit there. I should hunger for knowledge, because knowledge is power. I do not need to attend famous universities, or burden myself with piles of college tuition debt. I can learn anything I want to learn. It is a gift that I give myself. Knowledge is portable. I take it with me everywhere. The smart will defeat the strong. Garvey was born in 1887 in St. Anne's Bay, Jamaica. Due to the economic hardship of his family, he left school at age fourteen and learned the printing and newspaper business. Marcus Garvey presiding at the 1922 UNIA convention, Liberty Hall, New York City Courtesy The Marcus Garvey and UNIA Papers Project, UCLA As a skilled person, he believed in education and acquiring of skills. He advocated the need for Afrikans to organize and not agonize and encouraged them to educate themselves in every way, arguing that no one had the monopoly of learning. His philosophy on education can be summed up as follows: “To be learned in all that is worthwhile knowing. Not to be crammed with the subject matter of the book or the philosophy of the class room, but to store away in your head such facts as you need for the daily application of life, so that you may (be) the better in all things understanding your fellowmen, and interpret (of) your relationship to your Creator. You can be educated in soul, vision and feeling, as well as in mind. To see your enemy and know him is a part of the complete education of man; to spiritually regulate one's self is another form of the higher education that fits man for a nobler place in life, and still, to approach your brother by the feeling of your own humanity, is an education that softens the ills of the world and makes us kind indeed. Many a man was educated outside the school room. It is something you let out, not completely take in. You are part of it, for it is natural; it is dormant simply because you will not develop it, but God creates every man with it knowingly or unknowingly to him who possesses it - that's the difference. Develop yours and you become as great and full of knowledge as the other fellow without even entering the classroom.” He had a background in printing and published his first newspaper, The Watchman, in 1909. He later went on to edit the newspaper, `La Nacionalè in 1911, Colon, Panama, before returning to Jamaica in 1912. But he soon left for London in 1912 where he worked for the Afrikan Times and Orient Review. Marcus Garvey’s background in printing was a blessing because his publications became vehicles for spreading the vision of an Afrikan Homeland to many West Indian and Afro-Americans who dreamed of a less oppressive life. In 1917 Garvey reorganized the U.N.I.A. New York City, and in the following year began publishing the Negro World, a weekly paper disseminating his Pan-Afrikan ideas. For the next four years or so Garvey traveled throughout the West Indies, Central America and Europe, primarily working as a printer and an editor. In England he worked briefly at the prestigious Africa Times and Orient. In Panama, he was involved in political editorial of colonial journalism. In 1912 he decided to go to London to learn about the conditions of Blacks in other parts of the British Empire. There he became associated with the Egyptian nationalist Duse Mohammed Ali and he wrote for his monthly magazine Afrikan Times and Orient Review. He also met other young Black students from Africa and the West Indies, Afrikan nationalists, sailors, and dock workers. Garvey's goal of repatriation was expressed in his famous slogan, "Africa for the Afrikans." His well-known Black Star Line steamship company was established to trade and eventually carry New World blacks to Africa where they could run their political state and govern their future. He said, “We demand complete control of our social institutions without interference by any alien race or races.” Garvey was also able to apply his skills to create product, a newspaper, which could help him, and his dream. When Garvey arrived in the U.S. he found work as a printer and saved enough money to begin a fundraising tour throughout the United States. In 1918 he began a newspaper, Negro World, which by 1920 had a circulation somewhere between 50,000 and 200,000, which partly contributed the money to buy and establish Liberty Hall, from where he gave his lectures. On education, Garvey said, To be learned in all that is worthwhile knowing. Not to be crammed with the subject matter of the book or the philosophy of the class room, but to store away in your head such facts as you need for the daily application of life, so that you may the better in all things understand your fellowmen, and interpret your relationship to your Creator. You can be educated in soul, vision and feeling, as well as in mind. To see your enemy and know him is a part of the complete education of man; to spiritually regulate one's self is another form of the higher education that fits man for a nobler place in life, and still, to approach your brother by the feeling of your own humanity, is an education that softens the ills of the world and makes us kind indeed. Many a man was educated outside the school room. It is something you let out, not completely take in. You are part of it, for it is natural; it is dormant simply because you will not develop it, but God creates every man with it knowingly or unknowingly to him who possesses it, that's the difference. Develop yours and you become as great and full of knowledge as the other fellow without even entering the class room. I have no desire to take all black people back to Africa; there are blacks who are no good here and will likewise be no good there. Garvey believed in mass education programs to make the masses literate, and hence, participate in development, he said, “The masses make the nation and the race. If the masses are illiterate, that is the judgment passed on the race by those who are critical of its existence.” Garvey continuosly routed for intelligence of his race, that is, application of knwoeldge for the development of the Afrikan, and he said his now famous quote, “Intelligence rules the world, ignorance carries the burden.” Marcus Garvey, himself a reading man, exhotled reading, and acquiring knowledge, thus: “A reading man and woman is a ready man and woman, but a writing man and woman is exact.” Garvey became an inspirational figure for later civil rights activists.Promoting his ideals in the art of oratory and through his newspapers, first Negro World and later the Blackman, Garvey has influenced almost every generation of African American writers since. Many major Afrikan political figures would recall being influenced by Garvey, including Ghana's Kwame Nkrumah, Kenya's Jomo Kenyatta, and Nigeria's Nnamdi Azikiwe. Much of the Afrikan national Congress leadership in 1920s South Africa belonged to the UNIA. So did Elijah Muhammad, who, to a large extent, patterned his nation of Islam movement on the UNIA. Malcom X's father was a UNIA organiser, and Vietnamese leader Ho Chi Min attended UNIA meetings. Garvey was virtually self-taught, reading voraciously from his father's extensive library. By 1910, and then residing in Kingston, he quickly established himself as a orator, a skill that was the hallmark of his illustrious political career. Marcus Garvey also had, and still has, great influence in Mama Africa, among Afrikan leaders like Kwame Nkuhmah, Julius Nyerere, Seke Toure, Patrice Lumumba, Steve Biko and many others, as it relates to the independence of Afrikan countries, during the sixties and even today. Garvey hosted lectures, debates, training courses and cultural programmes at Liberty Hall, the first meeting hall in Jamaica owned and operated by blacks. Among those who benefited from these educational offerings were Sir Phillip Sherlock, Wesley Powell, Dalton James, Amy Bailey, and Father Gladstone Wilson. In 1945, when World War II was drawing to a close the 5th Pan-Afrikan Congress was called in Manchester, England. Some of the conventioneers were: George Padmore, Kwame Nkrumah, W.E.B. Dubois, and Nnamdi Azikiwe of Nigeria. For the first time Afrikans from Africa, Afrikans from the Caribbean and Afrikans from the United States had come together and designed a program for the future independence of Africa. Those who attended the conference were of many political persuasions and different ideologies, yet the teachings of Marcus Garvey were the main ideological basis for the 5th Pan-Afrikan Congress in Manchester, England in 1945. The flag of Ghana consists of the Pan-Afrikan colors of red, yellow, and green, in horizontal stripes, with a black five-pointed star in the centre of the gold stripe. The black star was adopted from the flag of the Black Star Line, a shipping line incorporated by Marcus Garvey and gives the Ghana national football team their nickname, the Black Stars. The Gold Coast later to be known as Ghana, Kwame Nkrumah acknowledged his political indebtedness to the political teachings of Marcus Garvey. On September 7, 1957, Ghana became a free selfgoverning nation, the first member of the British Commonwealth of nations to become self-governing. Ghana would later develop a Black Star Line patterned after the maritime dreams of Marcus Garvey. The Afrikan Independence Explosion, which started with the independence of Ghana, was symbolically and figuratively bringing the hopes of Marcus Garvey alive. He said of the need to learn, “The masses make the nation and the race. If the masses are illiterate, that is the judgment passed on the race by those who are critical of its existence.” He believed that, “education is the medium by which a people are prepared for the creation of their own particular civilization, and the advancement and glory of their own race.” Marcus Garvey also prophesied that, “The battles of the future, whether they be physical or mental, will be fought on scientific lines, and the race that is able to produce the highest scientific development, is the race that will ultimately rule. He said of the need to develop the mind, “Your mind is your only ruler, sovereign. The man who is not able to develop and use his mind is bound to be the slave of the other man who develop and use his mind, because man is related to man under all circumstances for good or ill.” He believed, and rightly so, that the greatest ill of colonialism and salvery was mental subjugation of the Afrikan mind, and called for mind renewal when he said, “Liberate the minds of men and ultimately you will liberate the bodies of men.” He encouraged reading, and sharing through speaking, dialogue and dialectics, when he noted that, “The pen is mightier than the sword, but the tongue is mightier than them both put together.” The strength of his ideologies has been recognized by the Jamaican government which has decided thatMarcus Garvey will have a place of prominence in the Jamaican school curriculum. The teachings of Garveyism were officially introduced to the school curriculum during the 2012/13 academic year. And in Africa, professor Bani founded the Marcsu Garvey Pan Akrifan Institute/University in Uganda, which is promoting Afrikan knowledges, and Afrikan renaissance. As a result of Marcus Garvey, legends like Bob Marley, Peter Tosh and many other liberation Musicians and poets, were created, and sang their redemption songs. They have used their creative works, to make great contributions, to the cause of social Justice in other parts of the world. Garvey believed that the lack of correct training of the Afrikan was his greatest undoing. He said, “I believe we are more encumbered than any other race in the world, because of the lack of training and preparation for fitting us for our place in the world among nations and races. The traitor of other races is generally confined to the mediocre or irresponsible individual, but, unfortunately, the traitors among the Negro race are generally to be found among the men highest placed in education and society, the fellows who call themselves leaders.”  Pan Afrikanism Garvey travelled to London in 1912 and stayed in England for two years. He was exposed to the ideas and writings of a group of black colonial writers that came together in London around the Afrikan Times and Orient Review. An avid reader, he got a copy of Booker T. Washington's autobiography "Up From Slavery." Washington believed Afrikan Americans needed to improve themselves first, showing whites in America that they deserved equal rights. Washington repeatedly claimed that Afrikan Americans would not benefit from political activism and started an industrial training school, Tuskegee Institute, in Alabama that embodied the philosophy of self-help. Between 1912-1914, Garvey embraced Washington's ideas, conceived the idea of one great international organisation of proud, educated and financially independent black people who would take their place as equals on the world stage. Garvey wrote to the great man and was soon thinking of building his own institution modeled after Washington's. He returned to Jamaica in 1914, and, on Emancipation Day, August 1, launched the Universal Negro Improvement Association (UNIA). The UNIA was dedicated to improving the conditions of black people the world over. Its famous motto was 'One God! One Aim! One Destiny!' He said, “The Negro needs a nation and a country of his own, where he can best show evidence of his own ability in the art of human progress.” The purpose was, "drawing the peoples of the race together." Among the objectives of the Association was: ...to establish Universities, Colleges and Secondary Schools for the further education and culture of the boys and girls of the race; to conduct a world-wide commercial and industrial intercourse. Initially he kept very much in line with Washington by encouraging his fellow Jamaicans of Afrikan descent to work hard, demonstrate good morals and a strong character, and not worry about politics as a tool to advance their cause. Garvey received support from oppressed Blacks and some whites, but little or none from well-to-do Blacks and mulattoes. He did not make much headway in Jamaica and decided to visit America in order to meet Booker T. Washington and learn more about the situation of Afrikan Americans. By the time Garvey arrived in America in 1916, Washington had died, but Garvey decided to travel around the country and observe Afrikan Americans and their struggle for equal rights. Garvey also toured the country, lecturing and establishing contacts. Marcus Mosiah Garvey was the last of 11 children born to Marcus Garvey, Sr. and Sarah Jane Richards. Harlem had recently become converted into the Black section of New York City and the virtual capital of the Black world. Garvey's whirlwind tour began in Harlem and proceeded through thirty-eight states. So when he returned to New York he chose to set up his headquarters there. And when Garvey decided to stay in the United States the U.N.I.A. was incorporated in the state of New York on July 2, 1918. He gave this speech: “Fellow citizens of Africa, the Universal Negro Improvement Association is an organization that seeks to unite, into one solid body, the four hundred million Negroes in the world. To link up the fifty million Negroes in the United States of America, with the twenty million Negroes of the West Indies, the forty million Negroes of South and Central America, with the two hundred and eighty million Negroes of Africa, for the purpose of bettering our industrial, commercial, educational, social, and political conditions. As you are aware, the world in which we live today is divided into separate race groups and distinct nationalities. Each race and each nationality is endeavoring to work out its own destiny, to the exclusion of other races and other nationalities. We hear the cry of “England for the Englishman,” of “France for the Frenchman,” of “Germany for the German,” of “Ireland for the Irish,” of “Palestine for the Jew,” of “Japan for the Japanese,” of “China for the Chinese.” We of the Universal Negro Improvement Association are raising the cry of “Africa for the Afrikans,” those at home and those abroad. There are 400 million Afrikans in the world who have Negro blood coursing through their veins, and we believe that the time has come to unite these 400 million people toward the one common purpose of bettering their condition. The great problem of the Negro for the last 500 years has been that of disunity. No one or no organization ever succeeded in uniting the Negro race. But within the last four years, the Universal Negro Improvement Association has worked wonders. It is bringing together in one fold four million organized Negroes who are scattered in all parts of the world. Here in the 48 States of the American Union, all the West Indies islands, and the countries of South and Central America and Africa. These four million people are working to convert the rest of the four hundred million that are all over the world, and it is for this purpose, that we are asking you to join our land and to do the best you can to help us to bring about an emancipated race. If anything stateworthy is to be done, it must be done through unity, and it is for that reason that the Universal Negro Improvement Association calls upon every Negro in the United States to rally to this standard. We want to unite the Negro race in this country. We want every Negro to work for one common object, that of building a nation of his own on the great continent of Africa. That all Negroes all over the world are working for the establishment of a government in Africa means that it will be realized in another few years. We want the moral and financial support of every Negro to make this dream a possibility. Our race, this organization, has established itself in Nigeria, West Africa, and it endeavors to do all possible to develop that Negro country to become a great industrial and commercial commonwealth. Pioneers have been sent by this organization to Nigeria, and they are now laying the foundations upon which the four hundred million Negroes of the world will build. If you believe that the Negro has a soul, if you believe that the Negro is a man, if you believe the Negro was endowed with the senses commonly given to other men by the Creator, then you must acknowledge that what other men have done, Negroes can do. We want to build up cities, nations, governments, industries of our own in Africa, so that we will be able to have a chance to rise from the lowest to the highest position in the Afrikan Commonwealth. In November he held a meeting in New York of around five thousand people. And by the next year, 1919, he was firmly established as one of Harlem's most important figures. On the need for afrikans to organise, he said, “We are living in a civilization that is highly developed. We are living in a world that is scientifically arranged in which everything done by those who control is done through system; proper arrangement, proper organization, and among some of the organized methods used to control the world is the thing known and called "propaganda." During 1919 and 1920 the U.N.I.A experienced spectacular growth. In the midst of the contemporary Black disillusionment Garvey thundered his famous slogan and battle cry: "Up, you mighty race! You can accomplish what you will." The Black masses responded by the thousands. New U.N.I.A. chapters were established in most of the American cities with significant Black populations. “The UNIA teaches our race self-help and self-reliance... in all those things that contribute to human happiness and well-being.” In 1918 he began a newspaper, Negro World, which by 1920 had a circulation somewhere between 50,000 and 200,000. It took the energetic Garvey only a couple of years to place the UNIA on the political map, and this notoriety was ushered along by his extremely potent weekly The Negro World. By the summer of 1919 Garvey had raised enough money to purchase a large auditorium which he renamed Liberty Hall. There he held nightly meetings to get his message out, sometimes to an audience of six thousand. Globally, mass incarceration serves as a modernized extension of slavery to politically disenfranchise, socially disadvantage, economically cripple and spiritually demoralize our struggling race. While those who are guilty of committing vice must share responsibility for their reckless behavior, too many are disproportionately targeted for arrest, unjustly convicted and inordinately sentenced purely for racially motivated reasons. Internationally, millions of Blacks are needlessly being incarcerated for our inability to mobilize our collective influence politically and regulate the institutions and systems that frequently exploit the unfortunate. We cannot expect the governments that exacerbate our insufferable impoverishment to eradicate the conditions that drive so many of the unemployed and underemployed to desperate actions. Mr. Garvey understood the futility of instrumental solutions to our fundamental problems and, subsequently, developed a universal program and philosophy to organize and empower the apathetic members of our race. In 1914, the Most Hon. Marcus Garvey founded the UNIA to conserve the rights of our noble race and universally protect our interests. In 1920, the UNIA hosted an International Convention whereby 25,000 delegates assembled, representing the 400 million members of our race, and decreed ourselves ‘free denizens, entitled to the rights of life, liberty and the pursuit of happiness.’ We denounced the “many acts of injustice against members of our race before the courts of law,” and declared our rights to “even-handed justice before all courts of law and equity in whatever country (we) may be found.” At its height, the UNIA had an estimated four million members with more than 1,000 branches in more than 20 countries, and is generally considered the largest mass movement in Afro-American history. Its aims were described in a speech delivered by Garvey in 1924 at Madison Square Garden, New York: “The Universal Improvement Association represents the hopes and aspirations of the awakened Negro. Our desire is for a place in the world, not to disturb the tranquility of other men, but to lay down our burden and rest our weary backs and feet by the banks of the Niger and sing our songs and chant our hymns to the God of Ethiopia.” Funding was raised through members who had to pay an annual fee of $1 to the central office, and Garvey reminded his readers that ‘in order ‘to be financial, you MUST pay this assessment. . . ’ He sold tickets to most of his speeches and pictures of himself for 50c a dozen. Garvey advocated the uniting of all Afrikans the world over, to establish a bridgehead on the continent of Africa from which to fight colonialism and weld the whole of Africa into a united nation. Marcus Garvey believed in unity of the race, racial pride, collective economic security and self-sufficiency. Along these lines, he gave us something to believe in, to hold on to when many of us at that time (post-slavery) lacked hope. Garvey believed in the power of the ordinary people to organize themselves into a powerful force, which could achieve Afrikan regeneration. He said, “Show me a well organized nation, and I will show you a people and a nation respected by the world.” Garvey invited Afrikans to seek and understand the thought behind the deeds of Europeans. He said, “Behind the murder of millions of Negroes annually in Africa is the well organized system of exploitation by the alien intruders who desire to rob Africa of every bit of its wealth for the satisfaction of their race and the upkeep of their bankrupt European countries. If we of the Western World take no interest in the higher development of the Afrikan natives, it will mean that in another hundred years historians and writers will tell us that the black man once inhabited Africa, just as the North American Indian once inhabited America. But those of us who lead are well versed In Western civilization and are determined that the black man shall not be a creature of the past, but a full-fledged man of the present and a power to be reckoned with in the future.” He told the afrikans that the white man had a propaganda machine all blown otufor the demiseofteh Afrikan race, and eternal subjugation. He noted, “Propaganda has done more to defeat the good intentions of races and nations than even open warfare. Propaganda is a method or medium used by organized peoples to convert others against their will. We of the Negro race are suffering more than any other race in the world from propaganda— Propaganda to destroy our hopes, our ambitions and our confidence in self.” Marcus Garvey subsequently propounded the idea of collectivism, as opposed to individuality- philosophic, political, religious, economic, or social outlook that emphasizes the interdependence of all, or some group of, human beings. His brand of Black Nationalism had three components— unity, pride in the Afrikan cultural heritage, and complete autonomy. Garvey believed people of Afrikan descent could establish a great independent nation in their ancient homeland of Africa. He took the self-help message of Washington and adapted it to the situation he saw in America, taking a somewhat individualistic, integrationist philosophy and turning it into a more corporate, politically-minded, nation-building message. He said of nationhood, “Nationhood is the only means by which modern civilization can completely protect itself. Independence of nationality, independence of government, is the means of protecting not only the individual, but the group. nationhood is the highest ideal of all peoples. The evolutionary scale that weighs nations and races, balances alike for all peoples; hence we feel sure that some day the balance will register a change for the Negro. If we are to believe the Divine injunction, we must realize that the time is coming when every man and every race must return to its own "vine and fig tree." He told afrikans that they had to form their own political entity, their country, their nation, and their controlled social, political and economic system. He said, “Let Africa be our guiding Star? OUR STAR OF DESTINY.” And Marcus Garvey, UNIA was a stepping stone for a pan Afrikan government. He said, “We are moving from one state of organization to another, and we shall continue until we have thoroughly lifted ourselves in the organization of GOVERNMENT.” Garvey called on Afrikans to organise and become a nation. He said, “The fall of nations and empires has always come about first by the disorganized spirit,—the disorganized sentiment of those who make up the nation or the empire. The one class opposing, fighting against the other, the other class seeking to deprive them of the essentials of life which are necessary for the good and well-being of all. The class that ruled in the past and the class that rules now in government are the people who have always provoked the spirit of those who are ruled. Hence you have social revolutions, civil strife, which ultimately result in the downfall of the empire or the nation. What has happened in the past will happen again.”  Hail! United States of Africa By Marcus Mosiah Garvey Hail! United States of Africa-free! Hail! Motherland most bright, divinely fair! State in perfect sisterhood united, Born of truth; mighty thou shalt ever be. Hail! Sweet land of our father's noble kin! Let joy within thy bounds be ever known; Friend of the wandering poor, and helpless, thou, Light to all, such as freedom's reigns within. From Liberia's peaceful western coast To the foaming Cape at the southern end, There's but one law and sentiment sublime, One flag, and its emblem of which we boast. The Nigeria's are all united now, Sierra Leone and the Gold Coast, too. Gambia, Senegal, not divided, But in one union happily bow. The treason of the centuries is dead, All alien whites are forever gone; The glad home of Sheba is once more free, As o'er the world the black n-tan raised his head. Bechuanaland, a State with Kenya, Members of the Federal Union grand, Send their greetings to sister Zanzibar, And so does laughing Tanganyika. Over in Grand Mother Mozambique, The pretty Union Flag floats in the air, She is sister to good Somaliland, Smiling with the children of Dahomey. Three lusty cheers for old Basutoland, Timbuctoo, Tunis and Algeria, Uganda, Kamerun, all together Are in the Union with Nyasaland. We waited long for fiery Morocco, Now with Guinea and Togo she has come, All free and equal in the sisterhood, Like Swazi, Zululand and the Congo. There is no state left out of the Union- The East, West, North, South, including Central, Are in the nation, strong forever, Over blacks in glorious dominion. Hail! United States of Africa-free! Country of the brave black man's liberty; State of greater nationhood thou hast won, A new life for the race is just begun.  Africa for the Afrikans By Marcus Mosiah Garvey Say! Africa for the Afrikans, Like America for the Americans: This the rallying cry for a nation, Be it in peace or revolution. Blacks are men, no longer cringing fools; They demand a place, not like weak tools; But among the world of nations great They demand a free self-governing state. Hurrah! Hurrah! Great Africa wakes; She is calling her sons, and none forsakes, But to colors of the nation runs, Even though assailed by enemy guns. Cry it loud, and shout it Ion' hurrah! Time has changed, so hail! New Africa! We are now awakened, rights to see: We shall fight for dearest liberty. Mighty kingdoms have been truly reared On the bones of blackmen, facts declared; History tells this awful, pungent truth, Africa awakes to her rights forsooth. Europe cries to Europeans, ho! Asiatics claim Asia, so Australia for Australians, And Africa for the Afrikans. Blackmen's hands have joined now together, They will fight and brave all death's weather, Motherland to save, and make her free, Spreading joy for all to live and see. None shall turn us back, in freedom's name, We go marching like to men of fame Who have given laws and codes to kings, Sending evil flying on crippled wings. Blackmen shall in groups reassemble, Rich and poor and the great and humble: Justice shall be their rallying cry, When millions of soldiers pass us by. Look for that day, coming, surely soon, When the sons of Ham will show no coon Could the mighty deeds of valor do Which shall bring giants for peace to sue. Hurrah! Hurrah! Better times are near; Let us front the conflict and prepare; Greet the world as soldiers, bravely true: "Sunder not," Africa shouts to you.  Leadership Garvey said of leadership, “LEADERSHIP means everything—PAIN, BLOOD, DEATH.” He praised character, or integrity, noting that, “When wealth is lost, nothing is lost, When health is lost, something is lost, When character is lost, all is lost.” He gave the following speech on the need for character. “The man of sterling character is the great builder. He is not only a builder of himself, but according to his opportunities he builds around himself. He builds his environments, he builds his community, he builds his country, and sometimes he helps to build a world. The greatest possession of man is character. He can well afford to lose his wealth, and even  his health, because if he has character he can recover them. So few men pay attention to the most essential natural element in good living. If more people had devoted themselves to the development of good character there would have been less misery and less unhappiness in the world. All men who have conquered in every walk and sphere of life, were fellows with good character, that is to say, they were men who found the noblest in themselves, who felt that self-development and self-growth were the greatest expression of a normal existence. Those who have failed to develop the meritorious character have become the stragglers who everybody passes on the way side. With sterling character you can destroy a world and rebuild it, you can go down into the depths and then rise to the heights; you can meet adversity and laugh at it on the way back to prosperity. It is only a characterless coward who goes down permanently. The fellow with the sterling worth, with the urge of honesty, of self-confidence, of nobility, sees no defeat, admits of no handicap, nor barriers, he must climb to the surface. Can we not inspire ourselves to develop the finest and nobler character that would make us builders, not only of ourselves, but to our country? Can we not point ourselves to the deeds of other men who have from obscurity lifted themselves to the highest of human usefulness all through the development of real character? The chance of rising above the level of unfortunate men is for every one who will ennoble himself by forcing out the good that is in him. What good you have in you, please bring it out. Nature never made you so soul-less, so character-less, as not to have some virtue that can be brought to the surface... realize that you have something in you that is worthwhile. Search yourself and find it. It is a noble character that may mean a nobler life to be lived for the blessing of humanity. After reading this, make up your mind to come out of yourself and let the world know you and of you. You can do it.” On character development, he taught of the need to be faithful thus: “faithfulness is actuated by a state of heart and mind in the individual that changes not. No one is wholely faithful to a cause or an object, except his heart and mind remain firm without change or doubt. If one's attitude or conduct changes toward an object, then one has lost in one's faithfulness. It is a wholeness of belief overshadowing all suspicion, all doubt, admitting of no question; to serve without regret or disgust, to obligate one's self to that which is promised Or expected, to keep to our word and do our duty well. There are but few faithful people now-a-days.” He routed for honesty in dealings, saying that, “To be free from temptation of other people's property is to reflect the HONESTY of our own souls. There are but few really honest people, in that between the thought and the deed we make ourselves dishonest. The fellow who steals, acts dishonestly. We can steal in thought as well as in deed, therefore to be honest is a virtue that but few indulge. To be honest is to be satisfied, having all, wanting nothing. If you find yourself in such a state then you are honest, if not the temptation of your soul is bound to make you dishonest. This applies to the king and the peasant alike.” He also said that, “Men who are in earnest are not afraid of consequences.” His other quotes on character include: The race needs men of vision and ability... men of character and above all men of honesty, and that is so hard to find. More than once he stated, “I like honesty and fair play.” And Garvey he believed in eladership that inspired great actions. He said, What you do today that is worthwhile inspires others to act at some future time. Garvey prescribed for leadership the following values: “Let us in shaping our own Destiny set before us the qualities of human JUSTICE, LOVE, CHARITY, MERCY AND EQUITY. Upon such foundation let us build a race, and I feel that the God who is Divine, the Almighty Creator of the world, shall forever bless this race of ours, and who to tell that we shall not teach men the way to life, liberty and true human happiness?” Finally, on leadership, Garvey called on the Afrikan to live a life of purpose, stating that, “What do I care about death in the cause of the redemption of Africa?...I could die anywhere in the cause of liberty: A real man dies but once; a coward dies a thousand times before his real death. So we want you to realize that life is not worth its salt except you can live it for some purpose. And the noblest purpose for which to live is the emancipation of a race and the emancipation of posterity.” Garvey said that the Afrikan needs a leadership that sees the Afrikans as self-sufficient. He loathed leaders who beg for assistance from other races; donations, etc. he said, “any leadership that teaches yu to depend on another race I sa leadership that will enslave you.’  Politics and Unionism After fighting World War I, ostensibly to defend democracy and the right of self-determination, thousands of African-American soldiers returned home to face intensified discrimination, segregation, and racial violence. Drawing on this frustration, Marcus Garvey attracted thousands of disillusioned black working-class and lower middle-class followers to his Universal Negro Improvement Association (UNIA). Garvey believed that the Negro peoples of the world should concentrate upon the object of building up for themselves a great nation in Africa, creating for ourselves a political superstate, a government, a nation of our own, strong enough to lend protection to the members of our race scattered all over the world, and to compel the respect of the nations and races of the earth. He said, ‘The world does not count races and nations that have nothing.’ Politically, Garvey was a realist, using the presen tcirucmstances to realise future objectives. Garvey was a realist, who recognized the influence of the Ku Klux Klan, and in early 1922, he went to Atlanta, Georgia, for a conference with KKK imperial giant Edward Young Clarke. According to Garvey, “I regard the Klan, the Anglo-Saxon clubs and White American societies, as far as the Negro is concerned, as better friends of the race than all other groups of hypocritical whites put together. I like honesty and fair play. You may call me a Klansman if you will, but, potentially, every white man is a Klansman, as far as the Negro in competition with whites socially, economically and politically is concerned, and there is no use lying.” Further, as a reasilt, he used, in moderation, even the oppressors system, to get nay justice ehe would from such a system, despite the odds. In 1928, Garvey travelled to Geneva to present the Petition of the Negro Race. This petition outlined the worldwide abuse of Afrikans to the League of nations. In September 1929, he founded the People's Political Party (PPP), Jamaica's first modern political party, which focused on workers' rights, education, and aid to the poor. Also in 1929, Garvey was elected councilor for the Allman Town Division of the Kingston and St. Andrew Corporation (KSAC). However, he lost his seat because of having to serve a prison sentence forcontempt of court. But, in 1930, Garvey was re-elected, unopposed, along with two other PPP candidates. Further, Garvey used the oppressors’ economic system, capitalism, to rally blacks together to liberate themselves, by founding, and opearating cooperatie investment enterprises, including the black star shipping company, negro corporation, and the chain of black businesses in America, and Jamaica. Garvey was a foreman at Kingston's largest printery when the 1907 earthquake devastated the city. Resulting financial hardships prompted the printers' union - Jamaica's first - to ask for better wages and working conditions. When turned down, they went on strike. Hoping he would keep the plant operating, the owners offered Garvey a pay increase. He refused and walked out with his men, who chose him to organise the strike. The strike was eventually broken and, blacklisted by private printers. In 1916, before he left for his US campaign, Garvey's farewell address to Jamaicans included the words, "Look to Africa for the crowning of a Black king; he shall be the Redeemer." In late 1919 he issued a call for the first international convention of the U.N.I.A. to be held in August of 1920. Delegates were to come from throughout the Black world. The Garveyites planned the convention carefully and by any measure it was a resounding success and a magnificent affair. By the 1920s Garvey was the most powerful leader among the black masses in the United States. There were parades and pageantry of the uniformed Afrikan Legion, and the Black Star Nurses, and the children's auxiliary marching beside their elders. There was also an Afrikan Legion, Garvey’s private army, resplendent in dark blue uniforms with red stripes. There were Black Star Nurses and bands and choirs. All the paraphernalia of the New Africa was ready for action whenever the master spoke. Business came to a standstill and the parade was the talk of Harlem for months. Now the world began to take notice of Marcus Garvey as the event instilled a sense of pride and awe throughout the Black world. By 1921 Garvey was unquestioned leader of the largest organization of this type in the history of the world. And with his success came the rise in scrutiny and criticism from his opponents. The US government considered him subversive because of his radicalism; European governments viewed him as a threat to their colonies; communist felt he kept Black workers from their ranks; civil right organizations were against him because he argued that white segregationist were the true spokesmen for white America and he advocated Black separatism. Despite his emerging popularity, Garvey received widespread opposition among both black and white political, labor, and religious organizations. During the postwar era, a growing fear of Socialist and Communist conspiracies led many to view Garvey’s movement as a harbinger of radical black power. In 1919 Garvey was summoned by the U.S. State Department regarding the legality of the B.S.L. operation. Although the investigation failed to produce any evidence against Garvey, the State Department pursued a plan for his eventual deportation. Garvey’s meeting with the acting Imperial Wizard of the Ku Klux Klan (KKK) greatly contributed to his faltering status. His statements that the UNIA and the KKK shared a similar policy of racial separation spread outrage throughout the black community. Further, Garvey’s demand for a unified African Orthodox church left him almost entirely alienated from conventional black religious denominations. Harshest resistance arose among black leaders, including Socialist Labor Party spokesman A. Philip Randolph and the African Blood Brotherhood’s Cyril V. Briggs. After 1920 Garvey suffered continual attacks from the Negro publications Chicago Defender and Crisis, the journal of the National Association for the Advancement of Colored People (NAACP). W.E.B. DuBois, cofounder of the NAACP, was one of the leading adherents to the mounting “Garvey Must Go” campaign. Although he was a black nationalist and Pan-Africanist, DuBois rejected Garvey’s segregationist and economic policies. As a result, the two became embroiled in bitter dispute over black progress and African liberation.Some of Garvey's troubles came from within his organization from both unscrupulous opportunist and from the lack of business acumen. The un-seaworthiness of the ships they had purchased was beginning to take a financial toll trying to keep them afloat. The NAACP was Marcus Garvey enemy, the NAACP did everything they could to stop Marcus Garvey and his movement. The NAACP even started working hand and hand with the U.S. Government to try and stop Marcus Garvey. Indeed, todate, liberal negroes and moderates still find Garvey’s philosophy hard to swallow. The Obama Administration declined to pardon Garvey in 2011, writing that its policy is not to consider requests for posthumous pardons. Garvey then set his sight on Liberia, with plans to build colleges, industrial plants and railroads. His ambition, however, was so large scale and threatening to Liberian sovereignty that the Liberian government as well some European powers thwarted his efforts. Had Garvey succeeded in his attempt to transfer headquarters from Harlem to Liberia, his followers would, at one swoop, have exceeded the total Liberian electorate. For it was Garvey’s intention to take with him several thousand Afro-American and West Indian families, far more than the less than 5,000 persons allowed to vote in Liberia at that time.” Ultimately, the Liberian government was so worried for fear the U.N.I.A. would take over their country that they warned all of their American consuls to deny visas to any of Garvey’s followers. Two ex-presidents of the country were members of UNIA. There shall be no solution to this race problem until you, yourselves, strike the blow for liberty. While there he won a seat on the city council and continued his agitation. And later went to London and continued his efforts there also. Upon his return to Jamaica in 1927 Garvey entered local politics. Struggling to form the People’s Political Party, he developed a program of national economic, agricultural, labor, and political reform. Although the UNIA’s 1929 convention in Kingston, Jamaica, recaptured some of the splendor and enthusiasm of its earlier Harlem era, the organization never again amassed a substantial membership. Under a new charter, Garvey returned the UNIA headquarters to Jamaica, causing widespread fragmentation and desertion among branches in the United States. He never regained his former stature, but he continued speaking and agitating until his health began to fail. On July 10, 1940 Marcus Mosiah Garvey died. Garvey’s Black Star Line Steamship Corporation, conceptualised to transport blacks back to Africa, gave American authorities, who saw Garvey as a threat to the Jim Crow status quo, the opportunity to neutralise him. Finally on January 12, 1921, the US government, using the fact that the U.N.I.A. had used the postal services to sell stock for their ship line, levied charges against him for alleged mail fraud. He was charged for fraud, given a five-year sentence, and deported back to Jamaica in 1927. Garvey, 1925. But before he was deported, he said in 1925, “"Be assured that I planted well the seed of Negro or black nationalism which cannot be destroyed even by the foul play that has been meted out to me." - MG, First message from Atlanta Penitentiary, 1925.” From 1925 through 1928, he established 725 UNIA Branches in the United States and 271 outside the United States. The United States Government became alarmed by Mr. Garvey's rising popularity. He was therefore branded subversive, and a threat to the democratic ideals of the United States. He was marked for defamation. The European Governments were also against Mr. Garvey, because he was considered a threat to the stability of their colonies. British authorities got busy pursuing the policy they had begun in 1919 of banning the UNIA newspaper The Negro World: Prohibiting UNIA officials from entering their colonies, and generally doing whatsoever they could to thwart the spread of Mr. Garvey's influence. The Communists were against him, because he successfully kept Black Workers out of their grasp. The National Association for the Advancement of Colored People and other integrationist organizations were against him, because he argued that Whites were the true spokesmen for White America and he in turn speaks for the black masses. He advocated Black separatism. On January 12, 1922, Mr. Garvey was arrested for alleged mail fraud. This came as a result of redoubled efforts on the part of his enemies who presumed his guilt and called for his arrest and deportation. In 1923, he was falsely convicted on mail fraud charges in connection with stock sales of The Black Starline Shipping Company. He was imprisoned and later deported from the United States of America. He was never allowed to visit the USA again. In 1929, Garvey formed the People's Political Party (PPP) and put forward Jamaica's first practical manifesto. It called for Jamaican representation in the British Parliament, a Jamaican university, a free government high school and public library in each parish capital, promotion of native industries, public housing, land reform, and minimum wage and eight-hour day legislation. In 1935, confronted with ensuing political defeat and financial problems, Garvey took up permanent residence in London. But in England his racial program and political aspirations were met with indifference. From 1936 to 1938 Garvey attended conventions in Toronto, Canada, where he set up the School of African Philosophy. The planter and merchant elite saw Garvey as a threat to their privileged way of life, and hounded him mercilessly. Gleaner editor H.G. Delisser led the vilification campaign, which was sadly so successful that many still believe Garvey never had a large following in his native land. The PPP manifesto also proposed the impeachment of corrupt judges. This led to a contempt-of-court charge, and Garvey was jailed for three months, being released only a month before the national election. Despite massive crowds, no PPP candidate was successful. Garvey supporters met the stringent property requirements that restricted the electoral list to less than eight per cent of the populace. The majority of these voters were black, but Garvey was not popular with the civil servants and small proprietors who dominated the voting list. He was also attacked by conservative black clergymen and teachers. The PPP defeat was more about class than colour. As Garvey said afterwards, "The thousands who attended and cheered at the party's meetings indicate that if you, the poor people, had a vote, our party would have been sent to the Legislature." He called for full adult suffrage, but never lived to see it. Harried by the colonial administration, he emigrated to England in 1935, and died there five years later under mysterious circumstances. In 1964, his body was repatriated, and Marcus Garvey was declared Jamaica's first national Hero. Garvey believed in political awareness and organisation. “There is no strength but that which is destructive, because man has lost his virtues, and only respects force, which he himself cannot counteract. This is the day of racial activity, when each and every group of this great human family must exercise its own initiative and influence in its own protection, therefore, Negroes should be more determined to-day than they have ever been, because the mighty forces of the world are operating against non-organized groups of peoples, who are not ambitious enough to protect their own interests. Wake up Ethiopia! Wake up Africa! Let us work towards the one glorious end of a free, redeemed and mighty nation. Let Africa be a bright star among the constellation of nations. A man's bread and butter is only insured when he works for it. The political readjustment of the world means that those who are not sufficiently able, not sufficiently prepared, will be at the mercy of the organized classes for another one or two hundred years.” He believed also in a free press, when he noted, “The function of the Press is public service without prejudice or partiality, to convey the truth as it is seen and understood without favoritism or bias.” He taught on self sacrifice and the cost of freedom thus, “Any sane man, race or nation that desires freedom must first of all think in terms of blood. Why, even the Heavenly Father tells us that "without the shedding of blood there can be no remission of sins?" Then how in the name of God, with history before us, do we expect to redeem Africa without preparing ourselves—some of us to die. I pray God that we shall never use our physical prowess to oppress the human race, but we will use our strength, physically, morally and otherwise to preserve humanity and civilization.” Convinced that Black people must seek salvation first, as a race, Mr. Garvey sets himself the task of doing this through the Principle of Nationhood. He believed that Black people should be brought into one active community encompassing the whole Black Universe. The UNIA did not speak “in the language of theology and religion, or in the language of social reform. The UNIA speaks in the language of building a government of political poser and all that goes with it”. In the international conventions beginning in 1920, the UNIA had, in Mr. Garvey's words, the greatest legislative assembly ever brought together by the Negro peoples of the world. The National conventions had issues and debates that lasted the full thirty-one days of August. The UNIA branches and other organizations attended the conventions from countries such as Australia, Africa, and North America. Marcus Garvey as executive head was given the title “Provisional President of Africa. The Black world was subdivided into several broad geographical regions; each presided over by a leader. The Universal Ethiopian Anthem was adopted as “The Anthem of the Negro Race in 1920. Also the Magna Charta, in its declaration of Rights of the Negro People of the World, was adopted in the 1920 convention. The flag of Red, Black and Green was adopted in the 1920 Declaration of Rights as the official colors of Africans Internationally. The lack of an African symbol of nationhood seems to have been caused for crude derision on the part of whites and a source of sensitivity on the part of Afro-Americans. White derision over this deficiency was summed in a popular American song, “Every Race Has Flag, But the Coon.” A 1919 report appearing in the African Times and Orient Review (for which Mr. Garvey worked) documented the far-reaching consequences of this song. The race catechism Garveyites used explained the significance of the red, black and green; as Red for the blood which men must shed for their redemption and liberty, Black for the color of the noble, and Green for the luxuriant vegetation of our motherland. The 1920 convention produced a "Declaration of the Rights of the Negro Peoples of the World." It compiled grievances of the delegates against the wrong and injustices of Negro people; it demanded and insisted upon certain rights; etc. Perhaps the most enshrined legacy of that convention was the presentation of the "Red, Black, and Green" flag and the symbolism of its colors: red for the "color of the blood which men must shed for their redemption and liberty," black for "the color of the noble and distinguished race to which we belong," and green for "the luxuriant vegetation of our Motherland."  The Declaration of Rights of the Negro Peoples of the World The Declaration of Rights of the Negro Peoples of the World was drafted and adopted at the Convention of the Universal Negro Improvement Association held in New York City's Madison Square Garden on August 13, 1920. Marcus Garvey presided over the occasion as Chairman. It was at this event where he was duly elected Provisional President of Africa. Among the articles is Declaration 39 which states as follows: "That the colors, Red, Black and Green, be the colors of the African race." It is from that statement the Red, Black and Green flag came into existence. Indeed, almost all afrikan countries flags ar authentic in their use of the same colkours, red, black and green.  “Declaration of the Rights of the Negro Peoples of the World”: The Principles of the Universal Negro Improvement Association After fighting World War I, ostensibly to defend democracy and the right of self-determination, thousands of African-American soldiers returned home to face intensified discrimination, segregation, and racial violence. Drawing on this frustration, Marcus Garvey attracted thousands of disillusioned black working-class and lower middle-class followers to his Universal Negro Improvement Association (UNIA). The UNIA, committed to notions of racial purity and separatism, insisted that salvation for African Americans meant building an autonomous, black-led nation in Africa. The Black Star Line, an all-black shipping company chartered by the UNIA, was the movement’s boldest and most important project, and many African Americans bought shares of stock in the company. A 1920 Black Star Line business meeting in Harlem’s Liberty Hall brought together 25,000 UNIA delegates from around the world, and produced an important statement of principles, the “Declaration of Rights of the Negro Peoples of the World.” Preamble Be It Resolved, That the Negro people of the world, through their chosen representatives in convention assembled in Liberty Hall, in the City of New York and United States of America, from August 1 to August 31, in the year of Our Lord one thousand nine hundred and twenty, protest against the wrongs and injustices they are suffering at the hands of their white brethren, and state what they deem their fair and just rights, as well as the treatment they propose to demand of all men in the future. We complain: That nowhere in the world, with few exceptions, are black men accorded equal treatment with white men, although in the same situation and circumstances, but, on the contrary, are discriminated against and denied the common rights due to human beings for no other reason than their race and color. We are not willingly accepted as guests in the public hotels and inns of the world for no other reason than our race and color. In certain parts of the United States of America our race is denied the right of public trial accorded to other races when accused of crime, but are lynched and burned by mobs, and such brutal and inhuman treatment is even practiced upon our women. That European nations have parcelled out among them and taken possession of nearly all of the continent of Africa, and the natives are compelled to surrender their lands to aliens and are treated in most instances like slaves. In the southern portion of the United States of America, although citizens under the Federal Constitution, and in some States almost equal to the whites in population and are qualified land owners and taxpayers, we are, nevertheless, denied all voice in the making and administration of the laws and are taxed without representation by the State governments, and at the same time compelled to do military service in defense of the country. On the public conveyances and common carriers in the southern portion of the United States we are jim-crowed and compelled to accept separate and inferior accommodations and made to pay the same fare charged for first-class accommodations, and our families are often humiliated and insulted by drunken white men who habitually pass through the jim-crow cars going to the smoking car. The physicians of our race are denied the right to attend their patients while in the public hospitals of the cities and States where they reside in certain parts of the United States. Our children are forced to attend inferior separate schools for shorter terms than white children, and the public school funds are unequally divided between the white and colored schools. We are discriminated against and denied an equal chance to earn wages for the support of our families, and in many instances are refused admission into labor unions and nearly everywhere are paid smaller wages than white men. In the Civil Service and departmental offices we are everywhere discriminated against and made to feel that to be a black man in Europe, America and the West Indies is equivalent to being an outcast and a leper among the races of men, no matter what the character attainments of the black men may be. In the British and other West Indian islands and colonies Negroes are secretly and cunningly discriminated against and denied those fuller rights of government to which white citizens are appointed, nominated and elected. That our people in those parts are forced to work for lower wages than the average standard of white men and are kept in conditions repugnant to good civilized tastes and customs. That the many acts of injustices against members of our race before the courts of law in the respective islands and colonies are of such nature as to create disgust and disrespect for the white man’s sense of justice. Against all such inhuman, unchristian and uncivilized treatment we here and now emphatically protest, and invoke the condemnation of all mankind. In order to encourage our race all over the world and to stimulate it to overcome the handicaps and difficulties surrounding it, and to push forward to a higher and grander destiny, we demand and insist on the following Declaration of Rights: Be it known to all men that whereas all men are created equal and entitled to the rights of life, liberty and the pursuit of happiness, and because of this we, the duly elected representatives of the Negro peoples of the world, invoking the aid of the just and Almighty God, do declare all men, women and children of our blood throughout the world free denizens, and do claim them as free citizens of Africa, the Motherland of all Negroes. That we believe in the supreme authority of our race in all things racial; that all things are created and given to man as a common possession; that there should be an equitable distribution and apportionment of all such things, and in consideration of the fact that as a race we are now deprived of those things that are morally and legally ours, we believed it right that all such things should be acquired and held by whatsoever means possible. That we believe the Negro, like any other race, should be governed by the ethics of civilization, and therefore should not be deprived of any of those rights or privileges common to other human beings. We declare that Negroes, wheresoever they form a community among themselves should be given the right to elect their own representatives to represent them in Legislatures, courts of law, or such institutions as may exercise control over that particular community. We assert that the Negro is entitled to even-handed justice before all courts of law and equity in whatever country he may be found, and when this is denied him on account of his race or color such denial is an insult to the race as a whole and should be resented by the entire body of Negroes. We declare it unfair and prejudicial to the rights of Negroes in communities where they exist in considerable numbers to be tried by a judge and jury composed entirely of an alien race, but in all such cases members of our race are entitled to representation on the jury. We believe that any law or practice that tends to deprive any African of his land or the privileges of free citizenship within his country is unjust and immoral, and no native should respect any such law or practice. We declare taxation without representation unjust and tyran[n]ous, and there should be no obligation on the part of the Negro to obey the levy of a tax by any law-making body from which he is excluded and denied representation on account of his race and color. We believe that any law especially directed against the Negro to his detriment and singling him out because of his race or color is unfair and immoral, and should not be respected. We believe all men entitled to common human respect and that our race should in no way tolerate any insults that may be interpreted to mean disrespect to our race or color. We deprecate the use of the term “nigger” as applied to Negroes, and demand that the word “Negro” be written with a capital “N.” We believe that the Negro should adopt every means to protect himself against barbarous practices inflicted upon him because of color. We believe in the freedom of Africa for the Negro people of the world, and by the principle of Europe for the Europeans and Asia for the Asiatics, we also demand Africa for the Africans at home and abroad. We believe in the inherent right of the Negro to possess himself of Africa and that his possession of same shall not be regarded as an infringement of any claim or purchase made by any race or nation. We strongly condemn the cupidity of those nations of the world who, by open aggression or secret schemes, have seized the territories and inexhaustible natural wealth of Africa, and we place on record our most solemn determination to reclaim the treasures and possession of the vast continent of our forefathers. We believe all men should live in peace one with the other, but when races and nations provoke the ire of other races and nations by attempting to infringe upon their rights[,] war becomes inevitable, and the attempt in any way to free one’s self or protect one’s rights or heritage becomes justifiable. Whereas the lynching, by burning, hanging or any other means, of human beings is a barbarous practice and a shame and disgrace to civilization, we therefore declare any country guilty of such atrocities outside the pale of civilization. We protest against the atrocious crime of whipping, flogging and overworking of the native tribes of Africa and Negroes everywhere. These are methods that should be abolished and all means should be taken to prevent a continuance of such brutal practices. We protest against the atrocious practice of shaving the heads of Africans, especially of African women or individuals of Negro blood, when placed in prison as a punishment for crime by an alien race. We protest against segregated districts, separate public conveyances, industrial discrimination, lynchings and limitations of political privileges of any Negro citizen in any part of the world on account of race, color or creed, and will exert our full influence and power against all such. We protest against any punishment inflicted upon a Negro with severity, as against lighter punishment inflicted upon another of an alien race for like offense, as an act of prejudice and injustice, and should be resented by the entire race. We protest against the system of education in any country where Negroes are denied the same privileges and advantages as other races. We declare it inhuman and unfair to boycott Negroes from industries and labor in any part of the world. We believe in the doctrine of the freedom of the press, and we therefore emphatically protest against the suppression of Negro newspapers and periodicals in various parts of the world, and call upon Negroes everywhere to employ all available means to prevent such suppression. We further demand free speech universally for all men. We hereby protest against the publication of scandalous and inflammatory articles by an alien press tending to create racial strife and the exhibition of picture films showing the Negro as a cannibal. We believe in the self-determination of all peoples. We declare for the freedom of religious worship. With the help of Almighty God we declare ourselves the sworn protectors of the honor and virtue of our women and children, and pledge our lives for their protection and defense everywhere and under all circumstances from wrongs and outrages. We demand the right of an unlimited and unprejudiced education for ourselves and our posterity forever[.] We declare that the teaching in any school by alien teachers to our boys and girls, that the alien race is superior to the Negro race, is an insult to the Negro people of the world. Where Negroes form a part of the citizenry of any country, and pass the civil service examination of such country, we declare them entitled to the same consideration as other citizens as to appointments in such civil service. We vigorously protest against the increasingly unfair and unjust treatment accorded Negro travelers on land and sea by the agents and employee of railroad and steamship companies, and insist that for equal fare we receive equal privileges with travelers of other races. We declare it unjust for any country, State or nation to enact laws tending to hinder and obstruct the free immigration of Negroes on account of their race and color. That the right of the Negro to travel unmolested throughout the world be not abridged by any person or persons, and all Negroes are called upon to give aid to a fellow Negro when thus molested. We declare that all Negroes are entitled to the same right to travel over the world as other men. We hereby demand that the governments of the world recognize our leader and his representatives chosen by the race to look after the welfare of our people under such governments. We demand complete control of our social institutions without interference by any alien race or races. That the colors, Red, Black and Green, be the colors of the Negro race. Resolved, That the anthem “Ethiopia, Thou Land of Our Fathers etc.,” shall be the anthem of the Negro race. . . . We believe that any limited liberty which deprives one of the complete rights and prerogatives of full citizenship is but a modified form of slavery. We declare it an injustice to our people and a serious Impediment to the health of the race to deny to competent licensed Negro physicians the right to practice in the public hospitals of the communities in which they reside, for no other reason than their race and color. We call upon the various government[s] of the world to accept and acknowledge Negro representatives who shall be sent to the said governments to represent the general welfare of the Negro peoples of the world. We deplore and protest against the practice of confining juvenile prisoners in prisons with adults, and we recommend that such youthful prisoners be taught gainful trades under human[e] supervision. Be it further resolved, That we as a race of people declare the League of Nations null and void as far as the Negro is concerned, in that it seeks to deprive Negroes of their liberty. We demand of all men to do unto us as we would do unto them, in the name of justice; and we cheerfully accord to all men all the rights we claim herein for ourselves. We declare that no Negro shall engage himself in battle for an alien race without first obtaining the consent of the leader of the Negro people of the world, except in a matter of national self-defense. We protest against the practice of drafting Negroes and sending them to war with alien forces without proper training, and demand in all cases that Negro soldiers be given the same training as the aliens. We demand that instructions given Negro children in schools include the subject of “Negro History,” to their benefit. We demand a free and unfettered commercial intercourse with all the Negro people of the world. We declare for the absolute freedom of the seas for all peoples. We demand that our duly accredited representatives be given proper recognition in all leagues, conferences, conventions or courts of international arbitration wherever human rights are discussed. We proclaim the 31st day of August of each year to be an international holiday to be observed by all Negroes. We want all men to know that we shall maintain and contend for the freedom and equality of every man, woman and child of our race, with our lives, our fortunes and our sacred honor. These rights we believe to be justly ours and proper for the protection of the Negro race at large, and because of this belief we, on behalf of the four hundred million Negroes of the world, do pledge herein the sacred blood of the race in defense, and we hereby subscribe our names as a guarantee of the truthfulness and faithfulness hereof, in the presence of Almighty God, on this 13th day of August, in the year of our Lord one thousand nine hundred and twenty.  Afrikan Superpower Garvey believed that the only protection against injustice in man is power—physical, financial and scientific. And to acquire this power, he did not vouch for contentalism, bur rather, the creation of an Afrikan republic; a Negro republic. He said, “We are determined to unite the 400,000,000 Negroes of the world for the purpose of building a civilization of their own. And in that effort we desire to bring together the 15,000,000 of the United States, the 180,000,000 in Asia, the West Indies and Central and South America, and the 200,000,000 in Africa. We are looking toward political freedom on the continent of Africa, the land of our fathers.” Garvey did not vouch for continentalism, because, according to Garvey, Afrika was a people, not a geographic place. And Afrika had been invaded by Arabs and Europeans and jews long ago, and they had their part of Africa, and hence afro-arab would not cater for interest sof Afrikans. Garvey said that these black comprador governments would remain fronts and agents for white supremacy and White power and not Governments of black people, by black people, and for black people. Continentalism is the doctrine and project of uniting the entire continent of Africa, uniting all the races that now live on it, black and white, Negro and Arab, preferably under one government that will rule the entire continent. This project has been going on since the 1958 Conference of Independent Afrikan States that was held in Accra, Ghana. It produced the Afro-Arab OAU, then the present Afro-Arab AU, which is on the brink of transforming into an Afro-Arab USofAfrica. Garvey wanted the vitally urgent project of creating an Afrikan superpower that would be in the same power rank as China and the G-8. He said, “I asked: Where is the black man’s Government?” “Where is his King and his kingdom?” “Where is his President, his country, and his ambassador, his army, his navy, his men of big affairs?” I could not find them, and then I declared, “I will help to make them.” Thus he started the process of uniting afrikans. And he formed the UNIA to help do that. Garveyism correctly focuses on our developing the Black Power. Continentalism says nothing at all about Power, let alone about Black Power. It doesn’t even offer to create Black Unity. Its focus is on unification of the entire continent, which translates into Afro-Arab unification. Garvey said that the Afrikan must have power, in an economic, social, and political union; stating that, “Power is the only argument that satisfies man. Except the individual, the race or the nation has POWER that is exclusive; it means that that individual, race or nation will be bound by the will of the other who possesses this great qualification. It is the physical and pugilistic power of Harry Wills that makes white men afraid to fight him. It was the industrial and scientific power of the Teutonic race that kept it for years as dictator of the economic and scientific policies of Europe. It is the naval and political power of Great Britain that keeps her mistress of the seas. It is the commercial and financial power of the United States of America that makes her the greatest banker in the world. Hence it is advisable for the Negro to get power of every kind. Power in education, science, industry, politics and higher government. That kind of power that will stand out signally, so that other races and nations can see, and if they will not see, then feel. Man is not satisfied or moved by prayers or petitions, but every man is moved by that power of authority which forces him to do even against his will.” The dangers which Garvey pointed out in the 1920s are still with the black race. If anything, they have been intensified and augmented by such disasters as the AIDSbombing of Afrika by the USA and the WHO; Arab expansionism and colonialism in the Afro- Arab conflict zone that stretches from Mauritania to Somalia, including the Afro-Arab war theatres in Chad, Darfur and South Sudan; UN Imperialism which, through the IMF, World Bank and WTO, has inflicted Debt Trap Peonage, economic maldevelopment, and deepening poverty on the Black countries of the world. Black powerlessness continues without letup. And the black extinction that Garvey alerted us to already is underway, four centuries earlier than he warned. It is going on through the AIDS bombing of Afrika by the USA and through Arab land grabs via ethnic cleansing of Afrikan populations in Darfur, Maurutania, etc. Since the Arabs have, for nearly two thousand years, been White invaders, exploiters and enslavers of Afrika, Afro-Arab unification is like a unification of black lambs with white lions that eat lambs—a unification whereby the lambs end up in the stomach of the lions! The Arabs would naturally love, welcome and eagerly promote such unification. But it is suicidal for the Afrikans to agree to it, let alone campaign eagerly for it—as some have done for the last 50 years. Garvey said decades ago: “… we have more traitors than leaders, because nearly everyone who essays to lead the race at this time does so by first establishing himself as the pet of some philanthropist of another race, to whom he will go and debase his race in the worst form, humiliate his own manhood, and thereby win the sympathy of the ‘great benefactor’, who will dictate to him what he should do in leadership of the Negro race. These leaders tell us how good Mr. So and So is, how many good friends we have in the opposite race, and that if we leave everything to them all will work out well.” For that basic reason, Continentalism, with all its projects –OAU/AU, USofAfrica, is the mortal enemy of Afrikans. It is propaganda of the white man. Indeed, Garvey saw this last century when he said that, “The white man has succeeded in subduing the world by forcing everybody to think his way. The white man’s propaganda has made him the master of the world. And those who have come in contact with it and accepted it have become his slaves.” Today, there are Blacks who are deluded into thinking that Afro-Arab unification would be good for Afrikans would do well to find out just how rosy life has been for those blacks who have lived under Arab colonialism since the 1950s, and especially in Darfur and South Sudan, where the blacks have taken up armed struggle to escape Arab colonialism and racism. Indeed, blacks will have to take up arms to control their destiny, as Garvey noted, “History teaches us no race, no people, no nation has ever been freed through cowardice, through cringing, through bowing and scraping, but all that has been achieved to the glory of mankind, to the glory and honour of races and nations was through the manly determination and effort of those who lead and those who are led.” Further, all races have their own leagues, Arabs have the Arab League, Europeans have NATO, and China has ASEAN, Africa has no super power. And Garvey was right, Afrika is for Afrikans. He said, ”We are men; we have souls, we have passions, we have feelings, we have hopes, we have desires, like any other race in the world. The cry is raised all over the world today of Canada for the Canadians, of America for the Americans, of England for the English, of France for the French, of Germany for the Germans - do you think it is unreasonable that we, the Blacks of the world, should raise the cry of Africa for the Afrikans?” Garvey believed that the Afrikan does not need to politically integrate or federate with other races, but to to produce an Afrikan superstate that can protect all Afrikans wherever they are on earth. Garvey said, “Races and peoples are only safeguarded when they are strong enough to protect themselves.” Garvey called for is just one Afrikan country, big and industrialized enough, and therefore powerful enough to be of G-8 rank, a country that could serve as the core state-- protector and leader—of Global Afrika. He said, “Our success educationally, industrially and politically is based upon the protection of a nation founded by ourselves. And the nation can be nowhere else but in Africa.” Garvey believed that afrikans had to organise themselves and acquire power to be able to relate equally with other races of the world. Marcus Garvey believed that the Afrikan could take control of his destiny. He said that the afrikan must decide upon a leadership of his own, to make himself as a free man. He said, “baylon did it; assyrians did it; the romans did it; germany under prince von Bismack did it;England under the kingsand queenside it;America under georgewashngton did it; france under napoleon did it; Afrika with 400 million people can do it.’ He then went ahead and challenged the Afrikan thus, ‘you can do it. If you cannot do it; if you are not prepared to do it; then you better die.’ And then he charged at the Afrikan for not being selfish enough; not being imaginative enough. Not being productive enough.not being in tontrol of his destiny, thus, ‘…if you do not do it, then you shall die, you race of cowards, you good for nothings, you race of imbeciles, if you cannot do what other men have done; if you cannot do what other nations have done; if you cannot do what other races have done; then you better die.’ He said that all races that are conquered are weak, and not able to protect themselves. He said, “Show me a weak race and I will show you a people reduced to serfdom, peonage and slavery.” He further stated, “Point me to a weak nation and I will show you a people oppressed, abused, taken advantage of by others.” He went ahead and explained colonialism as an act of greed, supported by power, when he said, “When nations outgrow their national limits, they make war and conquer other people's territory so as to have an outlet for their surplus populations.” And he said that the powerful would exoloit the weak for their own good, to the detriment of the weak, when he noted that, “Behind the murder of millions of Negroes annually in Africa is the well organized system of exploitation by the alien intruders who desire to rob Africa of every bit of its wealth for the satisfaction of their race and the upkeep of their bankrupt European countries.” He said, “There can be no peace among men and nations, so long as the strong continues to oppress the weak, so long as injustice is done to other peoples, just so long will we have cause for war, and make a lasting peace an impossibility.” He hence proposed for a powerful system state in Afrika. Such a system would be an Afrikan League that shall be the collective security organization of Global Afrika, an equivalent of NATO and the defunct Warsaw Pact. Garvey said, “The only protection against INJUSTICE in man is POWER? Physical, financial and scientific.” To meet the Garvey requirement for Afrikan survival, Afrikan must be organised, and coordinated. Garvey said decades ago, “The political readjustment of the world means that those who are not sufficiently able, not sufficiently prepared, will be at the mercy of the organized classes for another one or two hundred years.” For building a Afrikan superpower, as urged by Garvey, an ECOWAS or SADC Federation, or some equivalent in East or Central Africa is more than enough. Just one of them, if integrated and industrialized by 2060, would meet the need. EAC, ECOWAS or SADC is big enough in territorial size, population and resource endowment to become an industrialized world power provided its neo-colonial character is eliminated. Let us look at the numbers: Country AREA in sq. km Population in 2012 ECOWAS 6.5m 185m EAC 2m 130m SADC 7m 130m Brazil 8.5m 156m USA 9.5m 256m Russia 17.1m 148m India 3.3m 900m China 9.6m 1.20b EU 2.4m 350m EAC, with 8 states, 4.5m sq. km 200 and million population and ECOWAS, with 16 states, 6.5m sq. km and nearly 100m population; or SADC, with 11states, 7m sq km and some 130m population--would be a country of subcontinental size, and in the megastate league, in territory and population and resources, to which belong the USA—with 9m sq. km and some 260m people; Brazil—with 8.5m sq. km. and 156m people; and Russia, India etc. ECOWAS or SADC, if properly integrated, industrialized, and thoroughly decolonized, would be a megastate of the type Afrika needs. So why is Afrika not getting on with the task of building each into a power of G-8 rank? Why set off on the false, diversionary and dangerous mission of Arab-Afrikan state integration of the impotent neo-colonialist OAU/AU/USAfrica type? Garvey sought a super power Afrika, with its own proper collective security organization for Global Afrika, an organization to which the Afrikan Diaspora countries and communities will rightfully belong. He said, “If we live in our own district, let us rule and govern those districts. If we have a majority in our communities, let us run those communities. We form a majority in Africa and we should naturally govern ourselves there.” It is one of the blemishes of Continentalist Pan- Afrikanism that it is embodied, at the interstate level, in an OAU/AU from which the Diaspora originators of Pan Afrikanism have long been excluded whereas the Arab enemies of Afrika are, not only members, but the dominant bloc. The Afrikan Diaspora are only now being brought into the OAU/AU structures as an afterthought and as no more than second-class members. That is not how it should be. The history of Afrikans demands that we replace the Arab-castrated OAU/AU with a blacks-only collective security organization, and not with yet another Arab-castrated outfit called the USofAfrica. As Garvey noted, “Unless the members of a group are keen for their group to survive, the group will most probably not survive; for its members will fail to do what must be done for their group to survive. And any such group does not deserve to survive. If Afrikans wish to survive, they must profoundly change their priorities: Not slothful consumerism here on earth, not paradise for their souls in the hereafter, but collective security here on earth must become their ruling passion.” Those Afrikans who are keen for the Afrikan people to survive in the 21st century and beyond will have to ensure that the Garvey Black survival project is accomplished in the shortest possible time, starting yesterday. They have two paramount tasks to accomplish simultaneously: (1) They must, by all means necessary, politically integrate, and complete the abandoned decolonization of, ECOWAS and SADC, and effect their exit from cargo cult maldevelopment by industrializing them into powers of G-8 rank. (2) They must build an Afrikan League that will organize the collective security of the Afrikan World. Using this power relationship, Garvey also explained ills such as slavery thus: “Slavery is a condition imposed upon individuals or races not sufficiently able to protect or defend themselves, and so long as a race or people expose themselves to the danger of being weak, no one can tell when they will be reduced to slavery.”  Personal Responsibility Garvey called for the Negro to be responsible. In the 1920s, Garvey diagnosed the global prospect of the Blacks and prescribed the remedy when he said: . . The Negro is dying out. There is only one thing to save the Negro, and that is an immediate realization of his own responsibilities. Unfortunately we are the most careless and indifferent people in the world! We are shiftless and irresponsible . . . It is strange to hear a Negro leader speak in this strain, as the usual course is flattery, but I would not flatter you to save my own life and that of my own family. There is no value in flattery. . . . Must I flatter you when I find all other peoples preparing themselves for the struggle to survive, and you still smiling, eating, dancing, drinking and sleeping away your time, as if yesterday were the beginning of the age of pleasure? I would rather be dead than be a member of your race without thought of the morrow, for it portends evil to him that thinketh not. Because I cannot flatter you I am here to tell, emphatically, that if we do not seriously reorganize ourselves as a people and face the world with a program of Afrikan [Negro] nationalism our days in civilization are numbered, and it will be only a question of time when the Negro will be as completely and complacently dead as the North American Indian, or the Australian Bushman. This is the danger point. What will become of the Negro in another five hundred years if he does not organize now to develop and to protect himself? The answer is that he will be exterminated for the purpose of making room for the other races. The Negro peoples of the world should concentrate upon the object of building up for themselves a great nation in Africa. By creating for ourselves a political superstate, a government, a nation of our own, strong enough to lend protection to the members of our race scattered all over the world, and to compel the respect of the nations and races of the earth. Go ahead, Negroes, and organize yourselves! You are serving your race and guaranteeing to posterity of our own an existence which otherwise will be denied them. Ignore the traps of persuasion, advice and alien leadership. No one can be as true to you as you can be to yourself. To suggest that there is no need for Negro racial organization in a well-planned and arranged civilization like that of the twentieth century is but to, by the game of deception, lay the trap for the destruction of a people whose knowledge of life is incomplete, owing to their misunderstanding of man’s purpose in creation.” The Most Honorable Marcus Garvey demonstrated the extraordinary power of his philosophy when confronted with the peril of political imprisonment. He proved that “men who are in earnest are not afraid of consequences," by conquering fear and despair when subjected to constant harassment and inhumane treatment. His faithful endurance grants assurance you too can prevail the travails of jail if the source of your conviction transcends the force of your affliction. Mr. Garvey's heroic battle with the criminal justice system reflected the dynamic ability of his world view to effectively transform tragedy to triumph and elevate victims to victors. Despite being repeatedly incited, insulted and assigned “the hardest and dirtiest tasks in the prison,” he philosophically prepared himself to suffer the threat of harm without alarm and face the scorn of indentured servitude with certitude in the infinity of our divinity. He believed 'Man has no master but God and when man fears another man like himself he offends God who created him in his image and likeness.' Emboldened by this indisputable truth and a courageous commitment to racial redemption, he defiantly proclaimed, "Imprisonment or death means nothing to me in my service to our race." In fact, Mr. Garvey productively seized every opportunity during his nearly three-year stint in the penal justice system to incessantly read and “write the history that will inspire a nation.” Understanding " a reading man is a ready man, but a writing man an exact man," he wrote poetry, song lyrics, newspaper articles and penned what is arguably the greatest philosophical Manifesto ever prepared for our race: African Fundamentalism His concern over the salvation of his race led him to make harsh criticism of any weaknesses he perceived among black people. He called on afrikans thus: “Let us prepare TODAY. For the TOMORROWS in the lives of the nations will be so eventful that Negroes everywhere will be called upon to play their part in the survival of the fittest human group.” Garvey taught that the Afrikan has to stand tall, step up, and eb counted. He said the Afrikan had to take responsibility fo liberating himself. He wrote, “For over three hundred years the white man has been our oppressor, and he naturally is not going to liberate us to the higher freedom—the truer liberty—the truer Democracy.” He said that Afrikan progress was help back by afrikans themselves, noting that, “The power that holds Africa is human, and it is recognized that whatsoever man has done, man can do.” He taught that, “God does not... give people positions or jobs or... good conditions such as they desire; they must do that for themselves. God does not build cities nor towns nor nations, nor homes, nor factories; men and people do that and all those who want must work for themselves and pray to God to give them strength to do it.” Garvey asked, and inspired afrikans to take charge of their development. He challenged them thus:. “Lagging behind in the van of civilization will not prove our higher abilities. Being subservient to the will and caprice of progressive races will not prove anything superior in us. Being satisfied to drink of the dregs from the cup of human progress will not demonstrate our fitness as a people to exist alongside of others, but when of our own initiative we strike out to build industries, governments, and ultimately empires, then and only then will we as a race prove to our Creator and to man in general that we are fit to survive and capable of shaping our own destiny.” He also challenged the Afrikan to stand up and be counted thus: “Why should not Africa give to the world its Black Rockefeller, Rothschild and Henry Ford? Now is the opportunity. Now is the chance for every Negro to make every effort toward a commercial, industrial standard that will make us comparable with the successful business men of other races.” And he told them that if they were to progress, they would encounter even more progress. He said, “Progress is the attraction that moves humanity.” He further noted, “There is no force like success, and that is why the individual makes all effort to surround himself throughout life with the evidence of it; as of the individual, so should it be of the nation.” He asked the Afrikan to be the amster of his destiny for security of life and property, by saying, “A man's bread and butter is only insured when he works for it.” Time is unyielding and unforgiving. Stop counting days and make those days count. Stop serving time and make time serve you. Turn that jail into a barrack and prepare yourself for the war to restore order in our community; convert that prison into a university and learn all you need to master your environment and exercise dominion over your affairs; transform that facility into a monastery and cultivate the spiritual conviction necessary to endure all adversities and accomplish everything you will. Remember, tough times don’t last; tough people do. The Most Honorable Marcus Mosiah Garvey felt that this generation would be the one to advance our independence and sovereignty more than any other. Garvey was also aware of the forces that would be working against the Afrikan if he started to fend for himself, and he encouraged him thus, “Negroes should be more determined today than they have ever been, because the mighty forces of the world are operating against the non-organized groups of people, who are not ambitious enough to protect their own interests.” He challenged the Negro to take responsibility for their slavery, and their utter subjugation thus: “As far as the Negro race is concerned, we can find but few real men to measure up to the higher purpose of the creation, and because of this lack of manhood in the race, we have stagnated for centuries and now find ourselves at the foot of the great human ladder.” He taught that, “After the creation, and after man was given possession of the world, the Creator relinquished all authority to his lord, except that which was spiritual. All that authority which meant the regulation of human affairs, human society, and human happiness was given to man by the Creator, and man, therefore, became master of his own destiny, and architect of his own fate.” Then he further bashed the Afrikan race, stating that, “In process of time we find that only a certain type of man has been able to make good in God's creation. We find them building nations, governments and empires, as also great monuments of commerce, industry and education (these men realizing the power given them exerted every bit of it to their own good and to their posterity's) while, on the other hand, 400,000,000 Negroes who claim the common Fatherhood of God and the Brotherhood of Man, have fallen back so completely, as to make us today the serfs and slaves of those who fully know themselves and have taken control of the world, which was given to all in common by the Creator.” Garvey then gave the battle cry, “I desire to impress upon the 400,000,000 members of my race that our failings in the past, present and of the future will be through our failures to know ourselves and to realize the true functions of man on this mundane sphere.” Garvey tasked the western Negro with the responsibility to help uplift his brother in bondage in Afrika. The world had seen many fair examples of white Christian control of Africa: The outrages of Leopold of Belgium, when he butchered thousands of our defenseless brothers and sisters in the Belgian Congo, and robbed them of their rubber. The natives of Kenya South East Africa armed with sticks and stones rebelled against the injustices and brutality of the English, and were hewn down by machine guns, because they aid not supply the demands of the invaders. The Hottentots of South West Africa in rebellion against similar brutality and exploitation, using spears and leather shields to protect themselves, were bombed from airplanes by the Christian whites. The above are but few examples of the many atrocities committed on our defenseless brothers and sisters in Africa by white exploiters and invaders. Surely the introduction of chemical gas among the natives of Africa would place them in a better position to handle "the alien disturbers of Afrikan peace." He said, “It strikes me that with all the civilization this Western Hemisphere affords, Negroes ought to take better advantage of the cause of higher education. We could make of ourselves better mechanics and scientists, and in cases where we can help our brothers in Africa by making use of the knowledge we possess, it would be but our duty, If Africa is to be redeemed the Western Negro will have to make a valuable contribution along technical and scientific lines.” Garvey believed that the Afrikan, just as all races of men, was in solid control of his destiny, and had to take responsibility for his current state of affairs. He said, “For man to know himself is for him to feel that for him there is no human master. For him Nature is his servant, and whatsoever he wills in Nature, that shall be his reward. If he wills to be a pigmy, a serf or a slave, that shall he be. If he wills to be a real man in possession of the things common to man, then he shall be his own sovereign.” He said of the need of man to find his place in the events of life thus, “When man fails to grasp his authority he sinks to the level of the lower animals, and whatsoever the real man bids him do, even as if it were of the lower animals, that much shall he do. If he says "go." He goes. If he says "come," he comes. By this command he performs the functions of life even as by a similar command the mule, the horse, the cow performs the will of their masters. For the last four hundred years the Negro has been in the position of being commanded even as the lower animals are controlled. Our race has been without a will; without a purpose of its own, for all this length of time. Because of that we have developed few men who are able to understand the strenuousness of the age in which we live. Where can we find in this race of ours real men? Men of character, men of purpose, men of confidence, men of faith, men who really know themselves? I have come across so many weaklings who profess to be leaders, and in the test I have found them but the slaves of a nobler class. They perform the will of their masters without question. To me, a man has no master but God. Man in his authority is a sovereign lord. As for the individual man, so of the individual race. This feeling makes man so courageous, so bold, as to make it impossible for his brother to intrude upon his rights. So few of us can understand what it takes to make a man—the man who will never say die; the man who will never give up; the man who will never depend upon others to do for him what he ought to do for himself; the man who will not blame God, who will not blame Nature, who will not blame Fate for his condition; but the man who will go out and make conditions to suit himself. Oh, how disgusting life becomes when on every hand you hear people (who bear your image, who bear your resemblance) telling you that they cannot make it, that Fate is against them, that they cannot get a chance. If 400,000,000 Negroes can only get to know themselves, to know that in them is a sovereign power, is an authority that is absolute, then in the next twenty-four hours we would have a new race, we would have a nation, an empire, resurrected, not from the will of others to see us rise,—but from our own determination to rise, irrespective of what the world thinks. When we speak of 400,000,000 Negroes we mean to include several of the millions of India who are direct offsprings of that ancient Afrikan stock that once invaded Asia.”  Afrikan Economic Freedom Garvey came to the U.S. at a time when a new economic order was anchored to American prosperity. A sweeping increase in technological innovations of mass production techniques and new machinery increased American output while consequently reducing the workforce. He believed Afrikan Americans suffered in the face of enormous economic superiority and power of the white world. He felt the urgency for racial independence and selfreliance. He said, “We have to liberate ourselves. If the Negro is not careful he will drink in all the poison of modem civilization and die from the effects of it.” He taught that the Afrikan should strive to first build a solid industrial foundation and the consequential success would allow Afrikan Americans to shape their own destiny. He said, “Hungry men have no respect for law, authority or human life.” Within months of his arrival in the United States, Garvey began to research the economic position of Afrikan Americans. He wrote: “The acme of American Negro enterprise is not yet reached. You have still a far way to go. You want more stores, more banks, and bigger enterprises.” Garvey thought they needed to innovate and create a new ideology that fit their needs. He was not only talking about capitalism, but the creation of an economic state where they could maximize their economic interests. In short, he was talking about economic development. Garvey said, “The race can only be saved through a solid industrial foundation.” After coming to America, Garvey was able to use his extraordinary personality to persuade Afrikan Americans to invest. These capitalistic economic investments were made possible because of Garvey's poetic words of nationalism and back-to-Africa dreams. Indeed, Garvey was able to raise large sums of money to invest in risky capitalistic ventures. It was through capitalism that Garvey wanted to achieve economic self-sufficiency for Afrikan Americans. He believed that protection against discrimination came through financial independence. Once a strong economic base was constructed, they could seek other political and social objectives. He believed that these material achievements by way of entrepreneurial effort would enable Afrikan Americans to be equally recognized. The philosophy of Garveyism called for global economic independence of the black peoples. “A race that is solely dependent upon another for its economic existence sooner or later dies” Interestingly enough, it was white America that served as a prime example of what blacks could accomplish. "Until you produce what the white man has produced "you will not be his equal." Garvey said, "I do not speak carelessly or recklessly but with a definite object of helping the people, especially those of my race, to know, to understand, and to realize themselves." He believed that the Black people had to do the work that success and independence demanded, and, most important, they had to do that work for themselves. "If you want liberty, you yourselves must strike the blow. If you must be free, you must become so through your own effort." According to Garvey, “Chance has never yet satisfied the hope of a suffering people. Action, self-reliance, the vision of self and the future have been the only means by which the oppressed have seen and realized the light of their own freedom.” He said, Every student of Political Science, every student of Economics knows that the race can only be saved through a solid industrial foundation. That the race can only be saved through political independence. Take away industry from a race; take away political freedom from a race, and you have a group of slaves. Peoples everywhere are travelling toward industrial opportunities and greater political freedom. As a race oppressed, it is for us to prepare ourselves that at any time the great change in industrial freedom and political liberty comes about, we may be able to enter into the new era as partakers of the joys to be inherited. Lagging behind in the van of civilization will not prove our higher abilities. Being subservient to the will and caprice of progressive races will not prove anything superior in us. Being satisfied to drink of the dregs from the cup of human progress will not demonstrate our fitness as a people to exist alongside of others, but when of our own initiative we strike out to build industries, governments, and ultimately empires, then and only then will we as a race prove to our Creator and to man in general that we are fit to survive and capable of shaping our own destiny. Garvey despised philanthropy, and advocated for self reliance on wealth. He encouraged Afrikans to be prosperous and rich, thus: “To be prosperous in whatever we do is the sign of TRUE WEALTH. We may be wealthy in not only having money, but in spirit and health. It is the most helpful agency toward a self-satisfying life. One lives, in an age like this, nearer perfection by being wealthy than by being poor. To the contended soul, wealth is the stepping stone to perfection; to the miser it is the nearest avenue to hell. I would prefer to be honestly wealthy, than miserably poor.” And to those Negroes, and Afrikans who lived on hadnouts, he chastised them thus: “The Negro who lives on the patronage of philanthropists is the most dangerous member of our society, because he is willing to turn back the clock of progress when his benefactors ask him so to do.” All of us may not live to see the higher accomplishment of an Afrikan Empire—so strong and powerful, as to compel the respect of mankind, but we in our life-time can so work and act as to make the dream a possibility within another generation. Garvey agreed that other forms of advancement would follow economic development. However, he believed that focusing primarily on individual entrepreneurial advancement would fail to promote community development because individual profit motives would impede group advancement. In order to promote the collective interests of Afrikan Americans, Garvey sought to use collective decision making and group profit sharing. Thus, Garvey created a economic program that resulted in mass organization supported by millions of AfrikanAmericans. On poverty, he noted that, “Povery is a hellish state to be in. It is no virtue. It is a crime. To be poor, is to be hungry without possible hope of food; to be sick without hope of medicine; to be tired and sleepy without a place to lay one's head; to be naked without the hope of clothing; to be despised and comfortless. To be poor is to be a fit subject for crime and hell. The hungry man steals bread and thereby breaks the eighth commandment; by his state he breaks all the laws of God and man and becomes an outcast. In thought and deed he covets his neighbor's goods; comfortless as he is he seeks his neighbor's wife; to him there is no other course but sin and death. That is the way of poverty. No one wants to be poor.” Garvey pointed out that there is no mystery about how a country industrializes itself. He said that, “There is nothing in the world common to man, that man cannot do.” Garvey believed that commerce and industry were the props of the economic life of the state, community and society as a whole. Progressive nations indulged in commerce and industry, and these activities provided occupations for the residents of the state. We are an employer, an employee, or a ward of the state, and a man without his own business or specialized training was always at a disadvantage in making a living. Great wealth is made out of commerce and industry. In Garvey's opinion, Afrikan Americans who attempted to go into business, commercial or industrial, were at a disadvantage because they could not appreciate starting at a point and climbing up the ladder. While other races started at the bottom and climbed their way up, Afrikan Americans always desired to start at the top, thus resulting in failure. Garvey said, "No success ever came from the top; it is always from the bottom up. He will never be an industrial or commercial factor until he has learned the principles of commercial and industrial success.” He added, “Without commerce and industry, a people perish economically. The Negro is perishing because he has no economic system.” In 1912, Garvey went to London and studied with Duse Mohammad Ali. Ali, a historian and author, brought to light the plight of Afrikan descendants all over the world. His influence shaped Garvey's speeches. And while there, Garvey read Booker T. Washington's endeavors in the United States. He told them, “There is always a turning point in the destiny of every race, every nation, of all peoples, and we have come now to the turning point of Negro, where we have changed from the old cringing weakling, and transformed into full-grown men, demanding our portion as MEN.” Garvey sought to create Afrikan American owned business firms that would provide them with adequate income. Between 1918 and the early 1920s, Garvey efforts established a number of UNIA businesses. Garvey begun speaking of Black owned and operated steamships that would link Black peoples of the world, uniting the Black Diaspora to the Afrikan Motherland. This daring proposal quickly captured the imagination of many of the Black masses. Money was raised to purchase ships for the promised Black Star Line. Garvey then incorporated the black Star Line in the state of Delaware where the laws were more liberal. Having a majority capitalization of $500,000, BSL stocks were sold at UNIA conventions at five dollars each. The company's losses were estimated to be between $630,000 and $1.25 million. Even W. E. B. Du Bois, ahitehrto great critic, felt that the Black Star Line was ‘original and promising.’ The Black Star Line surprised all its critics and opponent when, three months after being in operation, the first of four ships, the SS Yarmouth was bought with the intention of it being rechristened the Frederick Douglass. The Yarmouth was a coal ship during the First World War, and was in bad structure when it was bought by the Black Star shipping company. Once reconditioned, the Yarmouth sail for three years between the U.S. and the West Indies as the first Black Star Line ship with black crew and a black captain. The first commission for the Yarmouth was to haul whiskey from the U.S. to Cuba before Prohibition. The Afrikan American ownership gave Garvey's supporters a sense of pride and hope for prosperous returns. However, the overpriced purchases depleted BSL's funds, and coupled with the recession in shipping industry then, and the sabotage by governemtn agents, they went into eventual bankruptcy, and by 1922, the ships were lost and the corporation collapsed. However, besides being oversold, poorly conditioned ships, Black Star Line was beset by corruption of management and infiltration by agents of J. Edgar Hoover's Bureau of Investigation (the forerunner to the FBI), who sabotaged it by throwing foreign matter into the fuel, damaging the engines. The BSL had lost more than $600,000, and accounts payable exceeded $200,000. There were never any dividends paid, and the value of BSL's investment assets had depreciated completely. Nevertheless, the BSL was the first large-scale business venture financed and managed by Afrikan Americans. It still remains one of the largest Afrikan American owned companies in U.S. history. To accomplish the goal of enhancing entrepreneurship, in 1919 the UNIA established the Negroes Factories Corporation (NFC) incorporated in Delaware as 200,000 shares were offered at $5 per share. Its objective was to promote Afrikan American entrepreneurship in large industrial centers by providing investment capital and technical expertise. The corporation assisted in the development of grocery stores, restaurants, a steam laundry, a millinery store, a tailor, a dressmaking shop, and a publishing business. Garvey encouraged and established through the NFC a factory that mass produced the first Afrikan American dolls. In Garvey's plan, each individual business would be cooperatively owned by UNIA members, and eventually linked into a worldwide system of economic cooperation that simulated a socialistic planned economy. This trading community would be sufficiently large so that the economies of scale generated would enable it to thrive even in the face of hostility from the rest of the world. Garvey likened the underdeveloped Afrikan American communities to underdeveloped countries. Both are often exploited with unfavorable terms employment. Garvey realized that tax dollars paid by Afrikan Americans often ended up supporting economic interests outside their communities. Consequently, he sought to use the tax dollars to make purchases from and support Afrikan American entrepreneurs. Monies spent by their schools, hospitals and urban services should go to Afrikan American entrepreneurs creating a guaranteed market where there would always be a demand for their goods and services. By directing tax revenue back to the economy, Garvey believed this would foster economic development without requiring large sums of private investment. Therefore, a maximum return for tax dollars would be received by the communities. Garvey summed up this idea thus: "Negro producers, Negro distributors, Negro consumers! The world of Negroes can be self contained. We desire earnestly to deal with the rest of the world, but if the rest of the world desire not, we seek not" The corporation helped to develop a chain of cooperative grocery stores, a restaurant, steam laundry, tailor and dressmaking shop, millinery store, and a publishing house. He wanted to produce everything that a nation needed so that Afrikan Americans could completely rely on their own efforts. At one point the corporation operated three grocery stores, two restaurants, a printing plant, a steam laundry, and owned several buildings and trucks in New York City alone. Although these business investments were, for the most part, not successful, they became a solid economic foundation for future Afrikan American business ventures. Economic self-reliance was foremost on Garvey's list because he foresaw a depression which he thought would severely harm Afrikan Americans. Consequently, Garvey's attempts to establish economic self-reliance went beyond corporate business enterprises. The UNIA also acted as a community service agency by paying death and other minor benefits to members. Local divisions were required to maintain a charitable fund for the purpose of assisting distressed members or needy individuals of the race. A fund for "loans of honor" to active members, and an employment bureau to aid members seeking employment, also established. While racial pride and unity played important roles in Garvey's Black Nationalism, he touted capitalism as the tool that would establish Afrikan Americans as an independent group. He believed economic success was the quickest and most effective way to independence. Garvey's thoughts on economic development led him to consider his views of capitalism and communism. He considered capitalism to be necessary in the process of human advancement but expressed difficulty with the results of its unrestrained uses. He remarked, "It seems strange and a paradox, but the only convenient friend the Negro worker or laborer has in America at the present time, is the white capitalist. The capitalist being selfish is seeking only the largest profit out of labor--is willing and glad to use Negro labor wherever possible on a scale `reasonably' below the standard white union wage" It was Garvey's belief that white capitalists tolerated Afrikan American workers only because they were willing to accept a lower standard of wage than unionized white workers. If, however, Afrikan American workers organized and unionized demanding comparable wages as the white union men, the preference of employment would go to the white worker. Garvey aimed to reform the social democratic nature rather than attempting to eradicate the capitalist system. He felt that the capitalistic system gave Afrikan Americans a chance for competitive employment and also gave them the opportunity to make a profit from their labor. Garvey favored strict limitations on the amount of income or investable funds controlled by individuals and corporations. Sums accumulated above these figures should be appropriated by the state. The state should also expropriate, without compensation, the assets of capitalists and corporations who started wars and strife in order to further their own financial interests. He attempted to implement these ideas by organizing his business ventures along cooperative lines and by placing a ceiling on the number of shares any one person could own. In his mind, these actions were attempts by poor people to establish, "a capitalistic system of their own to combat the heartless capitalistic system of the masterly ruling class".  Slavery, Racism, Colonialism And Oppression To see your enemy and know him is a part of the complete education of man. Garvey very adeptly read and patterns of the Afrikan lifestyle, his history, struggles and potential. Garvey arrived in America in 1916, and decided to travel around the country and observe Afrikan Americans and their struggle for equal rights. Garvey also toured the country, lecturing and establishing contacts. Marcus Garvey with Potentate Gabriel M. Johnson of Liberia, Supreme Deputy G.O. Marke of Sierra Leone, and other UNIA leaders review the parade opening the 1922 UNIA convention, New York City. Afrikan Americans were moving in large numbers out of the rural South and into the urban areas of both North and South. As World War One came to an end, disillusionment was beginning to take hold. Not only was the optimism in the continuing improvement of humanity and society broken apart, but so was any hope on the part of Afrikan Americans that they would gain the rights enjoyed by every white American citizen. Afrikan Americans had served in large numbers in the war, and many expected some kind of respect and acknowledgment that they too were equal citizens. Garvey noted that World War One was the perfect opportunity for Afrikan Americans to fulfill Booker T. Washington's requirement for equality and freedom. Through dedicated service in the armed forces, they could prove their worth and show they deserved the same rights as whites. However, as black soldiers returned from the war, and more and more Afrikan Americans moved into the urban areas, racial tensions grew. Between 1917 and 1919 race riots erupted in East St. Louis, Chicago, Tulsa, and other cities, demonstrating that whites did not intend to treat Afrikan Americans any differently than they had before the war. The philosophy and program of the Hon. Marcus Garvey and the Universal Negro Improvement Association is the best solution to redeem the millions of disaffected members of our beloved race, languishing in prisons around the globe. Understanding the fundamental challenges obstructing our racial progress and fostering crime in poor Black communities, the Hon. Marcus Garvey designed and constructed the most comprehensive program ever developed to address our plight. Furthermore, after suffering the indignity of a wrongful conviction and imprisonment, Mr. Garvey demonstrated the abiding power of his philosophy by disallowing that debilitating environment to encage his boundless spirit, thereby, becoming the standard-bearer for success under duress for those who embrace the redemptive and transformative power of Garveyism. After surveying the racial situation in America, Garvey was convinced that integration would never happen and that only economic, political, and cultural success on the part of Afrikan Americans would bring about equality and respect. With this goal he established the head quarters of the UNIA in New York in 1917 and began to spread a message of Black Nationalism and the eventual return to Africa of all people of Afrikan descent. The 21st century prison industrial complex effectively functions as the 19th century slave plantation. Both “peculiar institutions” invariably inhibit your ability to determine your destiny, neutralize your will to resist and reduce you to a state of passivity and docility. These "reformatories" foster conformity through uniformity, mask debilitation as rehabilitation and favor institutional compliance to self-reliance. Prolonged repression of self-expression can essentially erode the critical thinking skills and competitive characteristics necessary to succeed beyond release and ultimately risks reducing you to a clinically depressed, chronically complacent prisoner of your own mind. Understanding the self-destructive nature of the enslaved, imprisoned or otherwise subjugated mind, Mr. Garvey instructed us to “Emancipate ourselves from mental slavery because whilst others can free the body, none but ourselves can free our minds." The careful examination and internalization of Garveyism, the perfect amalgamation of the immutable principles of self-determination, is all you need to elevate your thinking beyond all acquired inhibitions and imposed limitations. However, his practical application of these philosophical precepts and his adherence to perseverance when faced with similar circumstances provide a perfect and inspiring example to emulate and a beacon of hope in times of great despair. Garvey encouraged Afrikan Americans to be concerned with themselves first. He stated after World War One that "the first dying that is to be done by the black man in the future will be done to make himself free. And then when we are finished, if we have any charity to bestow, we may die for the white man. But as for me, I think I have stopped dying for him." He said of history: “History is the land-mark by which we are directed into the true course of life. The history of a movement, the history of a nation, the history of a race is the guide-post of that movement's destiny, that nation's destiny, that race's destiny. What you do to-day that is worthwhile, inspires others to act at some future time.” He said that it is the very nature of the Negro that he is oppressed. He said, “At no time within the last five hundred years can one point to a single instance of the Negro as a race of haters.” He said, “The Negro has loved even under severest punishment. In slavery the Negro loved his master, he safe-guarded his home even when he further planned to enslave him. We are not a race of Haters, but Lovers of humanity's Cause." What the night is to the day, is woman to man. The period of change that brings us light out of darkness, darkness out of light, and semi-light out of darkness are like the changes we find in woman day by day. She makes one happy, then miserable. You are to her kind, then unkind. Constant yet inconstant. No real man can do without her. A happy but miserable state in which man finds himself from time to time; sometimes he believes he is happy by loving, then suddenly he finds how miserable he is. It is all joy, it sweetens life, but it does not last. It comes and goes, but when it is active, there is no greater virtue, because it makes one supremely happy. We cannot hold our love, but there is one love that never changeth or is mistaken, and that is God's. The longer we hold Our love, the nearer we approach like unto our Creator. Let us in shaping our own Destiny set before us the qualities of human JUSTICE, LOVE, CHARITY, MERCY AND EQUITY. Upon such foundation let us build a race, and I feel that the God who is Divine, the Almighty Creator of the world, shall forever bless this race of ours, and who to tell that we shall not teach men the way to life, liberty and true human happiness? Indeed, no acute delusion of racial grandeur ever assails them. Because they have no racial privileges to defend, they never feel the urge for Nazism, the Ku Klux Klan, skinheads, the Broederbond, Zionism, such brain cancers. According to Garvey, “slavery is a condition imposed upon individuals or races not sufficiently able to protect or defend themselves, and so long as a race or people expose themselves to the danger of being weak, no one can tell when they will be reduced to slavery.” Garvey beilieved that when a man is a slave he has no liberty of action; no freedom of will, he is bound and controlled by the will and act of others; as of the individual, so of the race. He said, “I regard the Klan, the Anglo-Saxon clubs and White American societies, as far as the Negro is concerned, as better friends of the race than all other groups of hypocritical blacks or whites put together.” Garvey sought to distinguish slavery from race, and said that, “Slavery is not a condition confined to anyone age or race of people. Slavery has been since man in the different distribution of himself, scattered here, there and everywhere, has grown and developed, wherein one race will become strong and the other race remains weak.” He added, “The strong race has always reduced the weak to slavery. It has been so in ages past, it is so now in certain parts of the world, and will be so until the end of time.” He gave the example of Great Britain thus: “The great British nation was once a race of slaves. In their own country they were not respected because the Romans went there, brutalized and captured them, took them over to Rome and kept them in slavery. They were not respected in Rome because they were regarded as a slave race.” Then he gave the solution, stating that, “…the Briton did not always remain a slave. As a freed man he went back to his country (Britain) and built up a civilization of his own, and by his self-reliance and initiative he forced the respect of mankind and maintains it until today.” Garvey said that man is the individual who is able to shape his own character, master his own will, direct his own life and shape his own ends. He wrote, “When God breathed into the nostrils of man the breath of life, he made him a living soul, and bestowed upon him the authority of "Lord of Creation," He never intended that that individual should descend to the level of a peon, a serf, or a slave, but that he should be each and every race by its own initiative lifts itself up to the common standard of humanity, as to compel the respect and appreciation of all, and so make it possible for each one to stretch out the hand of welcome without being able to be prejudiced against the other because of any inferior and unfortunate condition.” Garvey said that the white man of America will not, to any organized extent, assimilate the Negro, because in so doing, he would be committing racial suicide. He said that, “So long as Negroes occupy an inferior position among the races and nations of the world, just so long will others be prejudiced against them, because it will be profitable for them to keep up their system of superiority.” Then added, “But when the Negro by his own initiative lifts himself from his low state to the highest human standard he will be in a position to stop begging and praying, and demand a place that no individual, race or nation will be able to deny him.” Marcus Garvey, in challenging the Afrikans in America to change their thinking and take charge of their lives, said that it is the role of man to use nature to his advantage. He cried, “God placed man on earth as the lord of Creation. The elements—all nature are at his command—it is for him to harness them subdue them, and use them.” He told his audiences severally, “Edison harnessed electricity. Today the world reflects the brilliancy of his grand illumination. Stephenson, through experiments, has given us the use of the steam engine, and today the railroad train flies across the country at a speed of sixty miles an hour. Marconi conquered the currents of the air and today we have wireless telegraphy that flashes news across the continents with a rapidity never yet known to man. All this reveals to us that man is the supreme lord of creation, that in man lies the power of mastery, a mastery of self, a mastery of all things created, bowing only to the almighty architect in those things that are spiritual, in those things that are divine.” Garvey's message of Black Nationalism and a free Afrika met considerable resistance from other Afrikan- American leaders. W.E.B. DuBois and James Weldon Johnson of the NAACP, and Chandler Owen and A. Philip Randolph of the publication Messenger, had their doubts about Garvey. By 1922 his rhetoric shifted away from a confrontational stance against white America to a position of separatism mixed with just enough cooperation. He applauded whites who promoted the idea of sending Afrikan Americans back to Africa. He even met with a prominent leader of the Ku Klux Klan in Atlanta in 1922 to discuss their views on miscegenation and social equality. That meeting only gave more fuel to his critics. In 1924 DuBois claimed that "Marcus Garvey is the most dangerous enemy of the Negro race in America and in the world." Owen and Randolph, whose paper saw the race issue as one of class more than skin color, called Garvey the "messenger boy of the Klan" and a "Supreme Negro Jamaican jackass" while labeling his organization the "Uninformed Negroes Infamous Association." I am not opposed to the white race as charged by my enemies. I have no time to hate anyone. All my time is devoted to the up-building and development of the Negro Race. Garvey said of the attacks, “In the fight to reach the top the oppressed have always been encumbered by the traitors of their own race, made up of those of little faith and those who are generally susceptible to bribery for the selling out of the rights of their own people. As Negroes, we are not entirely free of such an encumbrance.” Garvey believed that Afrikan Americans were universally oppressed and any program of emancipation would have to be built around the question of race. In his mind, Afrikan Americans would aspire to positions of influence if they had educational opportunities, and this would bring them into direct competition with the white power structure. However, he believed that within 100 years, such a position would lead to racial strife which would be disastrous for them. He said, “You may call me a Klansman if you will, but, potentially, every white man is a Klansman, as far as the Negro in competition with whites socially, economically and politically is concerned, and there is no use lying.” Hence, his theory of racial separation was born. It was a stratagem to ensure self-reliance and equality for the downtrodden Afrikan race, but it did not stress racial superiority. Garvey stated: “The Negro is ignored today simply because he has kept himself backward; but if he were to try to raise himself to a higher state in the civilized cosmos, all the other races would be glad to meet him on the plane of equality and comradeship.” He added, “Some Negro leaders have advanced the belief that in another few years the white people will make up their minds to assimilate their black populations; thereby sinking all racial prejudice in the welcoming of the black race into the social companionship of the white. Such leaders further believe that by the amalgamation of black and white, a new type will spring up, and that type will become the American and West Indian of the future. This belief is preposterous. I believe that white men should be white, yellow men should be yellow, and black men should be black in the great panorama of races.” Garvey thought it important, and taught about the need for the Afrikan to understand and learn about the other races, and understand why they do what they do. He said, “Let it be your constant method to look into the design of people's actions, and see what they would be at, as often as it is practicable; and to make this custom the more significant, practice it first upon yourself.” Garvey insited on the Afrikan having lucid knwoeldge of self, and his history. He said, “History is the land-mark by which we are directed into the true course of life.” He further noted that, “The history of a movement, the history of a nation, the history of a race is the guide-post of that movement's destiny, that nation's destiny, that race's destiny.” And finally, one of the most memorable, and quoted phraseof all time is attributed to the Great Garvey, when he said that, “A people without the knowledge of their past history, origin and culture is like a tree without roots.”  Afrikan Racial Pride In addition to the success in his lifetime, Garvey has become an international symbol of black freedom. The Reverend Martin Luther King, Jr., called him “the first man, on a mass scale to give millions of Negroes a sense of dignity and destiny.” During its heyday the UNIA claimed as members Black Muslim leader Elijah Mohammed and the father of Malcolm X. In 1964 the Jamaican government proclaimed Garvey a national hero. His legacy served as an integral force in the “Black is Beautiful” consciousness of the 1960’s. More recently, Garvey has become an inspirational figure within the Jamaican Rastafarian religious movement. Indebted to the perseverance and dedication of Garvey’s Pan-African struggle, Malcolm X wrote, “Each time you see another independent nation on the African continent you know Marcus Garvey is alive.” Garvey also believed in the power of the Afrikans, and their ability to weather the storm of oppression and rise to be counted. He said, “The world ought to know that it could not keep 400,000,000 Negroes down forever.” Marcus Garvey was the first leader of the black man to really show us how great the mighty race we once were. Many of our later black leaders took their cue from Marcus Garvey. He said once, “I am a Negro. I make absolutely no apology for being a Negro.” Garvey’s voyage to the United States created one of the most empowering movements in history. He enlightened so many black people and revealed to them that they can have respect and dignity in their race. Marcus created the UNIA and had numerous goals he wanted it to achieve, in Garvey’s words he says, “We’ve got to teach the American Negro blackness, black ideals, black industry, black United States, and black religion. Blacks of the entire universe, linked up with one determination, that of liberating themselves and freeing the great country of Africa that is ours by right.” These words gave many black people the ability to feel unified and equal. As you saw throughout this paper Garvey did not only affect black people in the United States, but he gave Rastafarians in Jamaica the reassurance to create their own movement, the Rastafarian movement. Garvey was regarded second to Hallie Selassie, the Rasta’s king of kings. Garvey’s influence on the Rastafarians is still so apparent, because if one listens to the lyrics in reggae music they will hear Garvey’s name or movement being acknowledged and spread. With the help of the Rastafarians Garvey’s name will never be forgotten and his legend will live on forever. He was a threat to the powers that be and like so many of our legitimate leaders, opposition came not just from the former slave owners but from our traitorous black brothers as well. He said, “Gradually we are approaching the time when the Afrikan peoples of the world will have either to consciously through their own organization go forward to the point of destiny as laid out by themselves, or must sit quiescently and see themselves pushed back into the mire of economic serfdom, to be ultimately crushed by the grinding mill of exploitation and to be exterminated ultimately by the strong hand of prejudice.” Garvey said that billions of dollars have been lost to the Negro race through disloyalty on the part of successful Negroes, who have preferred to give away their fortunes to members of other races, than to bequeath them to worthy institutions and movements of their own to help their own people. He cautioned them thus, “A race without authority and power is a race without respect.” He added, “So many of us find excuses to get out of the Negro Race, because we are led to believe that the race is unworthy that it has not accomplished anything. Cowards that we are! It is we who are unworthy, because we are not contributing to the uplift and upbuilding of this noble race.” Garvey believed in the natural, god made genious of the Afrikan, and taught severally that, “God and Nature first made us what we are, and then out of our own created genius we make ourselves what we want to be. Follow always that great law. Let the sky and God be our limit and Eternity our measurement.” Garvey was also a prolific poet of liberation. Marcus Garvey's poems are a good service of his ideology. They were replete with such themes as the beauty of the black women, the need for self-reliance, the glories of The African Story, necessity for an end to black participation in white wars, and protest against the Italian invasion of Ethiopia. Garvey said of the ability of the black race, ‘we prayed to god for vision and leadership;an he has given us a visio. A vision that is universal and etrnal. A vision that will not limit our possibilities to America; a vision that will not limit our possibilities to the west india; a vision of economic independence.’ Garvey said that the time was nigh for the black man to be in charge of his own affairs, and to seehimself as equal amongst othe men. He said, ‘the time has come for the black man to stop his hero worship of other races; and to create and emulate his own heroes.’ In an era that treated the idea of black inferiority almost as a given fact, Garvey shouted "No!" in a voice heard across the planet. In Martin Luther King Jr's words, Garvey was "the first man, on a mass scale, to give millions of Negroes a sense of dignity and destiny ....He gave us a sense of personhood, a sense of manhood, a sense of somebodiness." Garvey also chastised the black man to work, and take charge of his destiny. He cried, “Go to work! Go to work in the morn of a new creation... until you have... reached the height of self-progress, and from that pinnacle bestow upon the world a civilization of your own.” Garvey sought to make the Afrikan take charge of his destiny. He said, “The whole world is run on bluff. No race, no nation, no man has any divine right to take advantage of others. Why allow the other fellow to bluff you?” Further, Garvey understood that the greatest blow of slavery, and colonialism, was the subordination of the mind of the colonized anenslaved, and so he sought to inspire hope in the minds of the Afrikan. He believed in Afrikan race as being pure, and equal to other races. He said, “I believe in a pure black race just as how all self-respecting whites believe in a pure white race, as far as that can be. I am conscious of the fact that slavery brought upon us the curse of many colors within the Negro race, but that is no reason why we of ourselves should perpetuate the evil; hence instead of encouraging a wholesale bastardy in the race, we feel that we should now set out to create a race type and standard of our own which could not, in the future, be stigmatized by bastardy, but could be recognized and respected as the true race type anteceding even our own time.” He said, “There are hundreds of millions of us black men who are proud of our skins and to us the Afrikan Empire will not be a Utopia, neither will it be dangerous nor fail to serve our best interests, because we realize that like the leopard we cannot change our skins.” Garvey explained the race stereotype as a matter beyod colour, and dealing with condition of the afrikans. He said of racial prejudice, “Prejudice of the white race against the black race is not so much because of color as of condition; because as a race, to them, we have accomplished nothing; we have built no nation, no government; because we are dependent for our economic and political existence. You can never curb the prejudice of the one race or nation against the other by law. It must be regulated by one's own feeling, one's own will, and if one's feeling and will rebel against you no law in the world can curb it.” Garvey said that racial prejudice can be actuated by different reasons. Sometimes the reason is economic, and sometimes political. Btu that it can only be obstructed it by progress and force. He said, When the great white race of today had no civilization of its own, when white men lived in caves and were counted as savages, this race of ours boasted of a wonderful civilization on the banks of the Nile. He said of racial pride and destiny thus: So many of us find excuses to get out of the Negro Race, because we are led to believe that the race is unworthy— that it has not accomplished anything. Cowards that we are! It is we who are unworthy, because we are not contributing to the uplift and up-building of this noble race. While commenting on the strength of the Afrikan race, Garvey said, “How dare anyone tell us that Africa cannot be redeemed, when we have 400,000,000 men and women with warm blood coursing through their veins?” Garveyism was the development of the black attitude and pride at the enter of the twentieth-century freedom and movement. He taught, “Be as proud of your race today as our fathers were in days of yore. We have beautiful history, and we shall create another in the future that will astonish the world.” Garvey knew Afrikan Americans would not take action if they did not change their perceptions of themselves. He hammered home the idea of racial pride by celebrating the Afrikan past and encouraging Afrikan Americans to be proud of their heritage and proud of the way they looked. Garvey proclaimed "black is beautiful" long before it became popular in the 1960s. He wanted Afrikan Americans to see themselves as members of a mighty race. "We must canonize our own saints, create our own martyrs, and elevate to positions of fame and honor black men and women who have made their distinct contributions to our racial history." He encouraged parents to give their children "dolls that look like them to play with and cuddle," and he did not want black people thinking of themselves in a defeatist way. "I am the equal of any white man; I want you to feel the same way." Garvey organized his group in a way that made those sentiments visible. He created an Afrikan Legion that dressed in military garb, uniformed marching bands, and Marcus Mosiah Garvey inspired them thus: "Up you mighty race; you can accomplish what you will." While out on bail he raised $160,000 and bought a modern first class ship, which he christened the Booker T. Washington. It sailed to the West Indies after a great sendoff in New York City, but was seized upon its return and sold to settle judgments that had accumulated against him. He believed in, and inspired confidence. He said, “If you have no confidence in self you are twice defeated in the race of life. With confidence you have won even before you have started.” Garvey taught us to regain our confidence in ourselves as a people and learn again the methods and arts of controlling nations. We must hear again Marcus Garvey calling out to us: “Up! Up! You mighty race! You can Accomplish what you will!” To show racial pride, during the UNIA Convention of 1920, he was elected in 1920 as provisional President of Africa by the members of the UNIA and dressed in a military uniform with a plumed hat. He wrote later, “The Black skin is not a badge of shame, but rather a glorious symbol of national greatness.” And invited afrikans thus: “Wake up AFRIKA! let us work towards the one glorious end of a free, redeemed and mighty nation. Let AFRIKA be a bright star among the constellation of nations.” At the UNIA's First International Convention in 1920, people lined the streets of Harlem to watch Garvey and his followers, dressed in their military outfits, march to their meeting under banners that read "We Want a Black Civilization" and "Africa Must Be Free." All the pomp brought Garvey ridicule from mainstream Afrikan-American leaders, but it also served to inspire many Afrikan Americans who had never seen black people so bold and daring. He taught the Negro that, “I trust that you will so live today as to realize that you are masters of your own destiny, masters of your fate; if there is anything you want in this world, it is for you to strike out with confidence and faith in self and reach for it.” He said that life is that existence that is given to man to live for a purpose, to live to his own satisfaction and pleasure, providing he forgets not the God who created him and who expects a spiritual obedience and observation of the moral laws that He has inspired. He inspired his people that, “There is nothing in the world common to man, that mancannot do.” He motivated his people to act big, and think big, saying, “The ends you serve that are selfish will take you no further than yourself; but the ends you serve that are for all, in common, will take you even into eternity. “ He encouraged his people to have confidence and shun fear, crying, “Fear is a state of nervousness fit for children and not men. When man fears a creature like himself he offends God, in whose image and likeness he is created. Man being created equal fears not man but God. To fear is to lose control of one's nerves, one's will—to flutter, like a dying fowl, losing consciousness, yet, alive.” He further encouraged ambition amongst Afrikans. He said, “Ambition is the desire to go forward and improve one's condition. It is a burning flame that lights up the life of the individual and makes him see himself in another state. To be ambitious is to be great in mind and soul. To want that which is worth while and strive for it. To go on without looking back, reaching to that which gives satisfaction. To be humanly ambitious is to take in the world which is the province of man; to be divinely ambitious is to offend God by rivalling him in His infinite Majesty.” He told his people thus: “be as proud of your race today as our fathers were in the days of yore.” He said that as Afrikans “We have a beautiful history, and we shall create another in the future that will astonish the world.” He said, All peoples are struggling to blast a way through the industrial monopoly of races and nations, but the Negro as a whole has failed to grasp its true significance and seems to delight in filling only that place created for him by the white man. He asked Afrikans to take charge of their destiny, noting that, “No race in the world is so just as to give others, for the asking, a square deal in things economic, political and social.” He taught that, “every man has a right to his own opinion. Every race has a right to its own action; therefore let no man persuade you against your will, let no other race influence you against your own.” He further said, “So long as Negroes occupy an inferior position among the races and nations of the world, just so long will others be prejudiced against them, because it will be profitable for them to keep up the system of superiority. But when the Negro by his own initiative lifts himself from his low state to the highest human standard he will be in a position to stop begging and praying, and demand a place that no individual, race or nation will be able to deny him.”  Religion And Social Values Garvey's philosophy and organization had a rich religious component that he blended with the political and economic aspects. Garvey himself claimed that his "Declaration of Rights of the Negro Peoples of the World," along with the Bible, served as "the Holy Writ for our Negro Race." He stated very clearly that "as we pray to Almighty God to save us through his Holy Words so shall we with confidence in ourselves follow the sentiment of the Declaration of Rights and carve our way to liberty." For Garvey, it was no less than the will of God for black people to be free to determine their own destiny. His organization took as its motto "One God! One Aim! One Destiny!" and looked to the literal fulfillment of Psalm 68:31: "Princes shall come out of Egypt: Ethiopia shall soon stretch forth her hands unto God." With all his talk of a mighty race that would one day rule Africa, it would have been foolish for Garvey to underestimate the power of religion, particularly Christianity, within the Afrikan-American community. The churches served as the only arena in which Afrikan Americans exercised full control. Not only did they serve as houses of worship but also as meeting places that dealt with social, economic, and political issues. Pastors were the most powerful people in the community for they influenced and controlled the community's most important institution. Garvey knew the important place religion held, and he worked hard to recruit pastors into his organization. He enjoyed tremendous success at winning over leaders from almost every denomination. Marcus Garvey was one of the twentieth century’s most influential leaders of Black Nationalism. Garvey's Black Nationalism blended with his religious outlook rather dramatically when he claimed that Afrikan Americans should view God "through our own spectacles." If whites could view God as white, then blacks could view God as black. In 1924 the convention canonized Jesus Christ as a "Black Man of Sorrows" and the Virgin Mary as a "Black Madonna." Garvey used that image as an inspiration to succeed in this life, for Afrikan Americans needed to worship a God that understood their plight, understood their suffering, and would help them overcome their present state. He said, “God Almighty created each and every one of us for a place in the world, and for the least of us to think that we were created only to be what we are and not what we can make ourselves is to impute an improper motive to the Creator for creating us.” Garvey was not interested in promoting hope in the afterlife. Success in this life was the key. Achieving economic, cultural, social, and political success would free Afrikan Americans in this life. The afterlife would take care of itself. Garvey's greatest genius was taking that message of material, social, and political success and transforming it into a religious message, one that could lead to "conversion," one that did not challenge the basic doctrines of his followers but incorporated them into the whole of his vision. He taught the use of religion as a stepping stone for happiness and harmony. He said, “It is only the belief and the confidence we have in a God why man is able to understand his own social institutions, and move and live like a rational human being.” He believed that belief in god, any god, shouls serveto make man confident in his life. “Take away the highest ideal—faith and confidence in a god—and mankind at large is reduced to savagery and the race destroyed. A race without authority and power, is a race without respect.” Garvey believed that religion is personal, and individualistic. He said that, “Religion is one's opinion and belief in some ethical truth. To be a Christian is to have the religion of Christ, and so to be a believer of Mohammed is to be a Mohammedan but there are so many religions that every man seems to be a religion unto himself. No two persons think alike, even if they outwardly profess the same faith, so we have as many religions in Christianity as we have believers.” He believed in virtuous living, and result being immortality. He noted, “Death is the end of all life in the individual or the thing; if physical, the crumbling of the body into dust from whence it came. He who lives not uprightly, dies completely in the crumbling of the physical body, but he who lives well, transforms himself from that which is mortal, to immortal.” Garvey did not believe that being a good Christian, ro good muslim, can make man get out of his bondage. “I am not one of those Christians who believe that the Bible can solve all the problems of humanity. The Bible is good in its place, but we are men. We are the creatures of God. We have sinned against Him, therefore it takes more than the Bible to keep us in our places. Man is becoming so vile that to-day we cannot afford to convert him with moral, ethical, physical truths alone, but with that which is more effective—implements of destruction.” Garvey also believed that religion has been used over time for the disbenefit of the Afrikan, and hence the education system had to be re-invented. He said, “Before we can properly help the people, we have to destroy the old education... that teaches them that somebody is keeping them back and that God has forgotten them and that they can't rise because of their color… we can only build... with faith in ourselves and with self-reliance, believing in our own possibilities, that we can rise to the highest in God's creation.” On the image of god, Garvey taught, “If the white man has the idea of a white God, let him worship his God as he desires. If the yellow man's God is of his race let him worship his God as he sees fit. We, as Negroes, have found a new ideal. Whilst our God has no color, yet it is human to see everything through one's own spectacles, and since the white people have seen their God through white spectacles, we have only now started out (late though it be) to see our God through our own spectacles. The God of Isaac and the God of Jacob let Him exist for the race that believes in the God of Isaac and the God of Jacob. We Negroes believe in the God of Ethiopia, the everlasting God—God the Father, God the Son and God the Holy Ghost, the One God of all ages. That is the God in whom we believe, but we shall worship Him through the spectacles of Ethiopia.” He said of the need to live life fully, “Life is that existence that is given to man to live for a purpose, to live to his own satisfaction and pleasure, providing he forgets not the god who created him and who expects a spiritual obedience and observation of the moral laws that he has inspired.”  …new opinions are always suspected, and always opposed, without any other reason but because they are not already common.‎ …new opinions are always suspected, and always opposed, without any other reason but because they are not already common.‎ -Ojijo Garveyism The Philosophy of Marcus Garvey Ojijo-Page | 4