1st Panel
Jazmine DuBois: Why aren’t you coming to our cookout on the fourth?

Huey Freeman: I don’t know if your parents told you this, Jazmine, but we weren’t freed on independence day.

2nd Panel
Huey Freeman: Apparently one of the rights America won from the British was the right to hold slaves and oppress others. I see little reason to celebrate.

3rd Panel

4th Panel
Jazmine DuBois: Oh, you can find the downside to anything.

Huey Freeman: Like chattel slavery? Yeah, I guess I’m just funny that way

Fanon explains extensively how colonized intellectuals try to liberate their people, but the colonized liberators talk, think and act like the colonizers. It is only when these intellectuals return to the general population that they can regain their indigenous perspective from which to critique their colonized perspective. It is the people who liberate the intellectuals, not the other way around.

Today in history: February 23, 1868 – W.E.B DuBois born.

DuBois was an intellectual leader and activist in the Black liberation movement and anti-colonial movement for decades. He was a life-long fighter for full equality for Black people in the U.S., co-founding the NAACP, active in struggles against lynching, Jim Crow laws and discrimination in education and employment. DuBois was an internationalist, organizing several Pan-African Congresses supporting the national liberation movements in Africa. He was a prolific author, writing many important articles and books including a key book for understanding U.S. history, Black Reconstruction in America.

DuBois believed that capitalism was a primary cause of racism, and was generally sympathetic to socialist causes throughout his life. Though he conflicted with the Communist Party for many years, at age 93 he finally joined the Communist Party. He traveled throughout the world and was friends with leaders of liberation movements in Africa and Asia (pictured see DuBois with Chinese communist leader Mao Zedong).

DuBois faced serious repression during the McCarthy era, having his passport revoked for 8 years. He died at age 95 in Ghana, while there working with Nkrumah’s government on an Encyclopedia of the African Diaspora.

Via Freedom Road Socialist Organization (Fight Back!)

“It is a peculiar sensation, this double-consciousness, this sense of always looking at one’s self through the eyes of others, of measuring one’s soul by the tape of a world that looks on in amused contempt and pity.”

W. E. B. DuBois

 My main man DuBois speaking the truth that I hear every single day. Now, to continue writing about him for another three hours. :’(

It is a peculiar sensation, this double-consciousness, this sense of always looking at one’s self through the eyes of others…. One ever feels his twoness, - an American, a Negro; two souls, two thoughts, two unreconciled strivings; two warring ideals in one dark body, whose dogged strength alone keeps it from being torn asunder.

Discourse goes one step further by drawing a direct link between the logic of colonialism and the rise of fascism. He provocatively points out that Europeans tolerated “Nazism before it was inflicted on them, that they absolved it, shut their eyes to it, legitimized it, because, until then, it had been applied only to non-European peoples; that they have cultivated that Nazism, that they are responsible for it, and that before engulfing the whole of Western, Christian civilization in its reddened waters, it oozes, seeps, and trickles from every crack.” So the real crime of fascism was the application of colonial procedures to white people “which until then had been reserved for the Arabs of Algeria, the coolies of India, and the blacks of Africa” (14). Here we must situate Césaire within a larger context of radical black intellectuals who had come to the same conclusions before the publication of Discourse. As Cedric Robinson argues, a group of radical black intellectuals, including W.E.B. DuBois, CLR James, George Padmore, and Oliver Cox, understood fascism not as some aberration from the march of progress, an unexpected right-wing turn, but a logical development of Western Civilization itself. They viewed fascism as a blood relative of slavery and imperialism, global systems rooted not only in capitalist political economy but racist ideologies that were already in place at the dawn of modernity. As early as 1936, Ralph Bunche, then a radical political science professor at Howard University, suggested that imperialism gave birth to fascism. “The doctrine of Fascism,” wrote Bunche, “with its extreme jingoism, its exaggerated exaltation of the state and its comic-opera glorification of race, has given a new and greater impetus to the policy of world imperialism which had conquered and subjected to systematic and ruthless exploitation virtually all of the darker populations of the earth.” DuBois made some of the clearest statements to this effect: “I knew that Hitler and Mussolini were fighting communism, and using race prejudice to make some white people rich and all colored people poor. But it was not until later that I realized that the colonialism of Great Britain and France had exactly the same object and methods as the fascists and the Nazis were trying clearly to use.” Later, in The World and Africa (1947), he writes: “There was no Nazi atrocity—concentration camps, wholesale maiming and murder, defilement of women or ghastly blasphemy of childhood—which Christian civilization or Europe had not long been practicing against colored folk in all parts of the world in the name of and for the defense of a Superior Race born to rule the world.”



And then more and more, examining myself, examining in my own instinctive reactions to value and so on, there is no way in which I can avoid the fact that I am born into a world in which everything Black has been negatively marked; and everything white has been positively marked. Although I can re-think myself, there are reflex valuations that I continually carry. I suddenly began to see what DuBois was trying to get at and what Fanon was going to get at with Black “self-alienation,” which is that “I have a consciousness that does not function for my best interest!” THERE HAS TO BE A WAR AGAINST “CONSCIOUSNESS.” BLACK STUDIES WAS A WAR! Against what Larry Neal called “the white thing within us” [in “The Black Arts Movement,” from Addison Gayle, Jr.’s The Black Aesthetic (1971)].