W. E. B. Du Bois - W. E. B. Du Bois
W. E. B. Du Bois | |
|---|---|
 1918 yilda W. E. B. Du Bois | |
| Tug'ilgan | Uilyam Edvard Burgxardt Du Bois 1868 yil 23-fevral |
| O'ldi | 1963 yil 27-avgust (95 yosh) |
| Olma mater | |
| Ma'lum | |
| Turmush o'rtoqlar |
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| Bolalar | 2, shu jumladan Yolande |
| Mukofotlar | Spingarn medali 1920 Lenin tinchlik mukofoti 1959 |
| Ilmiy martaba | |
| Maydonlar | Inson huquqlari, sotsiologiya, tarix |
| Institutlar | Atlanta universiteti, NAACP |
| Tezis | Afrikadagi qul savdosining bostirilishi Amerika Qo'shma Shtatlariga, 1638-1870 (1896) |
| Doktor doktori | Albert Bushnell Xart |
| Ta'sir | Aleksandr Krammell Uilyam Jeyms |
| Imzo | |
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Sotsializm portali
Amerika Qo'shma Shtatlari portaliUilyam Edvard Burgxardt Du Bois (/djuːˈbɔɪs/ shudring-BOYSS;[1][2] 1868 yil 23 fevral - 1963 yil 27 avgust) amerikalik edi sotsiolog, sotsialistik, tarixchi, fuqarolik huquqlari faoli, Pan-afrikalik, muallif, yozuvchi va muharriri. Tug'ilgan Buyuk Barrington, Massachusets, Du Bois nisbatan bag'rikeng va birlashtirilgan jamoat va aspiranturani tugatgandan so'ng Berlin universiteti va Garvard, qaerda u birinchi bo'lgan Afroamerikalik pul ishlash doktorlik, u tarix, sotsiologiya va iqtisod professori bo'ldi Atlanta universiteti. Du Bois asoschilaridan biri edi Rangli odamlarni rivojlantirish bo'yicha milliy assotsiatsiya (NAACP) 1909 yilda.
Oldin Du Bois etakchi sifatida milliy obro'ga erishgan edi Niagara harakati, qora tanlilar uchun teng huquqlarni istagan afroamerikalik faollar guruhi. Du Bois va uning tarafdorlari qarshi chiqishdi Atlantada murosaga kelish, tomonidan tuzilgan shartnoma Booker T. Vashington Janubiy oqlar qora tanlilarga asosiy ta'lim va iqtisodiy imkoniyatlarni olishlariga kafolat berar ekan, bu janubiy qora tanlilarning ishlashini va oq siyosiy hukmronlikka bo'ysunishini ta'minladi. Buning o'rniga Du Bois to'liq fuqarolik huquqlari va afroamerikalik intellektual elita tomonidan olib kelinishiga ishonadigan siyosiy vakolatlarni oshirishni talab qildi. U ushbu guruhni Iqtidorli o'ninchi, soyaboni ostidagi tushuncha Irqiy ko'tarilish va afro-amerikaliklar o'zlarining etakchiligini rivojlantirish uchun ilg'or ta'lim olish imkoniyatlariga muhtoj deb hisobladilar.
Irqchilik Du Bois polemikasining asosiy maqsadi bo'lgan va u bunga qattiq norozilik bildirgan linchalash, Jim Crow qonunlari va kamsitish ta'lim va ish bilan ta'minlashda. Uning sababi hamma joyda rang-barang odamlarni, xususan koloniyalardagi afrikaliklar va osiyoliklarni o'z ichiga olgan. U Pan-Afrikaizm tarafdori bo'lgan va bir nechtasini tashkil qilishga yordam bergan Pan-Afrika Kongresslari Afrika mustamlakalarining Evropa davlatlaridan mustaqilligi uchun kurashish. Du Bois Evropa, Afrika va Osiyoga bir necha bor sayohat qildi. Birinchi jahon urushidan keyin u amerikaliklarning tajribalarini o'rganib chiqdi Frantsiyadagi qora tanli askarlar va Qo'shma Shtatlar armiyasida keng tarqalgan xurofot va irqchilikni hujjatlashtirdi.
Du Bois serhosil muallif edi. Uning insholar to'plami, Qora xalqning ruhlari, bu seminal ish Afro-amerikalik adabiyot; va uning 1935 yilgi magnum opusi, Amerikada qora tanli qayta qurish, qora tanlilarning muvaffaqiyatsizliklari uchun javobgar bo'lgan pravoslavlikka qarshi kurashdi Qayta qurish davri. Dan iborani qarz olish Frederik Duglass, u bu atamadan foydalanishni ommalashtirdi rang chizig'i ning adolatsizligini ifodalash alohida, lekin teng Amerika ijtimoiy va siyosiy hayotida keng tarqalgan ta'limot. U ochadi Qora xalqning ruhlari uning hayotidagi ko'p ishlarning markaziy tezisi bilan: "Yigirmanchi asr muammosi rang chizig'i muammosi".
Uning 1940 yilgi tarjimai holi Tong shom qisman Amerika sotsiologiyasi sohasidagi birinchi ilmiy risolalardan biri sifatida qaraladi va u yana uchta hayotiy hikoyani nashr etdi, ularning har uchalasida ham sotsiologiya, siyosat va tarixga oid insholar mavjud. NAACP jurnalining muharriri sifatida Inqiroz, u ko'plab ta'sirli asarlarni nashr etdi. Du Bois bunga ishongan kapitalizm irqchilikning asosiy sababi edi va u umuman xayrixoh edi sotsialistik uning hayoti davomida sabablar. U ashaddiy tinchlik uchun kurashuvchi edi va uni himoya qildi yadroviy qurolsizlanish. AQSH' Fuqarolik huquqlari to'g'risidagi qonun Du Bois butun hayotini tashviqot qilgan ko'plab islohotlarni o'zida mujassam etgan, vafotidan bir yil o'tib qabul qilingan.
Hayotning boshlang'ich davri
Uilyam Edvard Burgxardt Du Bois 1868 yil 23 fevralda tug'ilgan Buyuk Barrington, Massachusets, Alfred va Meri Silvinaga (burhardt ismli ayol) Du Boisga.[4] Meri Silvina Burgxardtning oilasi juda kichiklarning bir qismi edi bepul qora Buyuk Barrington aholisi va shtatda uzoq vaqtdan beri egalik qilib kelgan. U kelib chiqqan Golland, Afrika va Ingliz tili ajdodlar.[5] Uilyam Du Boisning onasining buyuk bobosi Tom Burghardt, a qul (yilda tug'ilgan) G'arbiy Afrika taxminan 1730 yil) Gollandiyalik mustamlakachi Konra Burghardt tomonidan ushlab turilgan. Tom qisqacha xizmat qildi Qit'a armiyasi davomida Amerika inqilobiy urushi 18-asr oxirida u qanday qilib o'z erkinligini qo'lga kiritgan bo'lishi mumkin. Uning o'g'li Jek Burgxardt Otello Burgxardtning otasi bo'lgan, u o'z navbatida Meri Silvina Burgxardtning otasi bo'lgan.[6]
Uilyam Du Bois da'vo qildi Elizabeth Freeman uning qarindoshi sifatida; u o'zining katta bobosi Jek Burgxardga uylanganligini yozgan.[7][8] Ammo Freeman Burghardtdan 20 yosh katta edi va bunday nikoh haqida hech qanday ma'lumot topilmadi. Bu Frimanning qizi Betsi Xamfri bo'lishi mumkin, u Burghardtga birinchi eri Yuna Xamfri "1811 atrofida" maydonni tark etganidan keyin uylangan va Burghardtning birinchi xotini vafot etganidan keyin (v. 1810). Agar shunday bo'lsa, Freeman Uilyam Du Boisning o'gay buyuk buvisi bo'lar edi. Hekfrining Burghardtga uylanishini latifalar; ehtimol, qandaydir shakldagi yaqin munosabatlar.[9]
Uilyam Du Boisning ota-bobosi Jeyms Du Bois edi Poughkeepsie, Nyu-York, etnik Frantsuz-amerikalik ning Gugenot qul ayollardan bir nechta bolalarni tug'dirgan kelib chiqishi.[10] Jeymsdan biri aralash poyga o'g'illari tug'ilgan Aleksandr edi Long Cay yilda Bagama orollari 1803 yilda; 1810 yilda u AQShga otasi bilan ko'chib kelgan.[11] Aleksandr Du Bois sayohat qilgan va ishlagan Gaiti, u erda Alfred ismli o'g'il tug'ilib, ma'shuqasi bilan. Aleksandr Konfektikutga qaytib keldi va Alfredni Gaitida onasi bilan qoldirdi. Alfred Du Bois 1860 yilgacha AQShga ko'chib, Massachusets shtatiga joylashdi. U Meri Silvina Burgxardtga 1867 yil 5 fevralda uylandi Xomatatonik, Great Barrington shahridagi qishloq.[12] Alfred 1870 yilda, o'g'li Uilyam tug'ilgandan ikki yil o'tib, Meri shahrini tark etdi.[13] Meri Du Bois o'g'li bilan Buyuk Barringtondagi ota-onasining uyiga qaytib keldi va ular u erda besh yoshga qadar yashadilar. U azob chekkaniga qadar oilasini boqish uchun ishlagan (akasi va qo'shnilaridan yordam olgan) qon tomir 1880-yillarning boshlarida. U 1885 yilda vafot etdi.[14][15]
Buyuk Barrington ko'pchilikni tashkil qildi Evropalik amerikalik odatda Du Boisga yaxshi munosabatda bo'lgan jamoat. U mahalliy davlat maktabida o'qigan va oq tanli sinfdoshlari bilan o'ynagan. Voyaga etganida, u o'zini otasiz bola kabi his qilgan irqchilik va shaharda ozchilik bo'lish tajribasi haqida yozgan. Ammo o'qituvchilar uning qobiliyatini tan oldilar va uning intellektual izlanishlarini rag'batlantirdilar va akademik tadqiqotlar bo'yicha foydali tajribasi uni afro-amerikaliklarga kuch berish uchun ishlatishi mumkinligiga ishonishiga olib keldi.[16] U shaharni tugatgan Searles o'rta maktabi va u kollejda o'qishga qaror qilganda, uning bolalik cherkovining jamoati, Buyuk Barringtonning birinchi jamoat cherkovi, o'qish uchun pul yig'di.[17][3][18]
Universitet ta'limi
Du Bois qo'shnilar tomonidan berilgan pulga tayanib, ishtirok etdi Fisk universiteti, a tarixan qora kollej yilda Nashvill, Tennesi, 1885 yildan 1888 yilgacha.[19] Uning janubga sayohati va istiqomat qilishi Du Boisning o'sha davrdagi janubiy irqchilik bilan birinchi tajribasi edi. Jim Krou qonunlar, mutaassiblik, qora ovoz berishni bostirish va linchings; Keyingi o'n yil ichida eng yuqori cho'qqiga chiqdi.[20] Qabul qilgandan keyin bakalavr diplomi Fiskdan u ishtirok etdi Garvard kolleji (Fiskdan kurs kreditlarini qabul qilmagan) 1888 yildan 1890 yilgacha u erda professorning ta'siri kuchli bo'lgan Uilyam Jeyms, Amerika falsafasida taniqli.[21] Du Bois Garvardda uch yil davomida yozgi ish joylari pullari, meros, stipendiyalar va do'stlaridan olingan kreditlar evaziga pul to'ladi. 1890 yilda Garvard Du Boisga ikkinchi bakalavr darajasini berdi, jum laude, tarixda.[22] 1891 yilda Du Bois Garvarddagi sotsiologiya aspiranturasida tahsil olish uchun stipendiya oldi.[23]
1892 yilda Du Bois do'stlik oldi Jon F. Slater Ozodlarni Ta'lim Jamg'armasi ishtirok etish Berlin universiteti bitiruv malakaviy ishi uchun.[24] Talaba bo'lganida Berlin, u Evropa bo'ylab juda ko'p sayohat qilgan. U Germaniyaning poytaxtida intellektual jihatdan katta bo'lib, o'sha millatning eng taniqli kishilari bilan birga o'qigan ijtimoiy olimlar, shu jumladan Gustav fon Shmoller, Adolf Vagner va Geynrix fon Treitschke.[25] U Germaniyadagi vaqti haqida shunday yozgan edi: "Men o'zimni Amerika dunyosining tashqarisida ko'rib qoldim. Men bilan birga oq tanli odamlar - talabalar, tanishlar, o'qituvchilar - men bilan birga sahnani tomosha qildilar. Ular har doim ham meni ko'rib to'xtashmadi. qiziquvchanlik yoki odamzodga xos bo'lmagan narsa sifatida; Men shunchaki imtiyozli talaba darajasidagi odam edim, ular bilan uchrashishdan va xursand bo'lganlari bilan dunyo bo'ylab suhbatlashishdi; xususan, men kelgan dunyoning bir qismi. "[26] Evropadan qaytib kelgan Du Bois aspiranturani tugatdi; 1895 yilda u a ishlagan birinchi afroamerikalik edi Ph.D. Garvard universitetidan.[27]
Uilberfors va Filadelfiya
—Du Bois, "Negr xalqining harakatlari", 1897 y[28]
1894 yilning yozida Du Bois bir nechta ish takliflarini oldi, shu jumladan obro'lilardan Tuskegee instituti; u o'qituvchilik ishini qabul qildi Wilberforce universiteti Ogayo shtatida.[29][30] Wilberforce-da Du Bois kuchli ta'sir ko'rsatdi Aleksandr Krammell, g'oyalar va axloq ijtimoiy o'zgarishlarni amalga oshirish uchun zarur vosita deb hisoblagan.[31] Uilberforda bo'lganida Du Bois 1896 yil 12 mayda uning shogirdlaridan biri Nina Gomerga uylandi.[32]
Wilberforce-dagi ikki yildan so'ng Du Bois bir yillik tadqiqot ishini qabul qildi Pensilvaniya universiteti 1896 yil yozida "sotsiologiya bo'yicha yordamchi" sifatida.[33] U Filadelfiyaning afro-amerikalik mahallalarida sotsiologik tadqiqotlar olib bordi, bu uning diqqatga sazovor tadqiqotlari uchun asos yaratdi, Filadelfiya negr, 1899 yilda u dars berayotganda nashr etilgan Atlanta universiteti. Bu Qo'shma Shtatlardagi qora tanlilar jamoasining birinchi amaliy tadkikoti edi.[34] 1890-yillarga kelib, Filadelfiyaning qora mahallalari jinoyatchilik, qashshoqlik va o'lim nuqtai nazaridan salbiy obro'ga ega edi. Du Boisning kitobi stereotiplarni empirik dalillar bilan buzib tashladi va uning segregatsiya va uning qora tanli odamlar hayoti va obro'siga salbiy ta'siriga munosabatini shakllantirdi. Natijalar uni irqiy integratsiya Amerika shaharlarida demokratik tenglikning garovi ekanligini anglashga olib keldi.[35] Yilda qo'llaniladigan metodologiya Filadelfiya negr, ya'ni ijtimoiy xususiyatlarning tavsifi va xaritasini mahalla hududlariga qarab xaritaga solish Chikago sotsiologiya maktabi qoshidagi tadqiqotlar uchun boshlovchi bo'ldi.[36]
Da qatnashayotganda Amerika Negr Akademiyasi (ANA) 1897 yilda Du Bois rad etgan qog'ozni taqdim etdi Frederik Duglass qora tanli amerikaliklar oq tanli jamiyatga qo'shilishlarini iltimos qiladi. U shunday deb yozgan edi: "biz negrlarmiz, ulkan tarixiy irqning a'zolari, yaratilishning dastlabki kunlaridanoq uxlab yotgan bo'lsak-da, ammo Afrika vatanining qorong'u o'rmonlarida yarim uyg'onamiz".[37] 1897 yil avgust sonida Atlantika oyligi, Du Bois "Negr xalqining harakatlari" ni nashr etdi, bu uning birinchi asari bo'lib, u afroamerikaliklar o'zlarining afrikalik meroslarini qabul qilishlari va Amerika jamiyatiga hissa qo'shishi kerak degan tezislarini keng ommaga qaratilgan.[38]
Atlanta universiteti
1897 yil iyulda Du Bois Filadelfiyani tark etdi va tarixiy qora tanli mutaxassislikda tarix va iqtisod bo'yicha professor unvonini oldi Atlanta universiteti Gruziyada.[39][40] Uning birinchi yirik ilmiy ishi uning kitobi edi Filadelfiya negr (1899), uning 1896–1897 yillarda olib borgan dala ishlari asosida Filadelfiyaning afroamerikalik aholisini batafsil va har tomonlama sotsiologik o'rganish. Bu stipendiya yutug'i afroamerikaliklarning birinchi ilmiy tadqiqotlari va AQShdagi dastlabki ilmiy sotsiologiyaga katta hissa qo'shdi.[41][42] Tadqiqotda Du Bois qora suv osti sinfini tasvirlash uchun "suv ostida qolgan o'ninchi" iborasini yaratdi. Keyinchalik 1903 yilda u ushbu atamani ommalashtirdi "Iqtidorli o'ninchi Jamiyatning elita sinfiga nisbatan qo'llanilgan. Uning terminologiyasida uning millati, oq tanli va oq tanli odamlar, madaniyat va taraqqiyot yutuqlari uchun juda muhim degan fikrlari aks etgan.[43] Bu davrda u pastki sinfni beparvolik bilan yozgan, ularni "dangasa" yoki "ishonchsiz" deb ta'riflagan, ammo - boshqa olimlardan farqli o'laroq - ularning ko'pgina ijtimoiy muammolarini qullikning vayronalari bilan bog'lagan.[44]
Du Boisning Atlantadagi universitetdagi chiqishi cheklangan byudjetga qaramasdan juda zo'r edi: u ko'plab ijtimoiy fanlar bo'yicha maqolalar chiqardi va har yili Atlantadagi Negr muammolari konferentsiyasi.[45] Shuningdek, u afroamerikalik ishchi kuchi va madaniyati to'g'risida hisobot tayyorlash uchun AQSh hukumatidan grant oldi.[46] Shogirdlari uni zo'r, ammo yolg'iz va qattiqqo'l o'qituvchi deb hisoblashdi.[47]
Birinchi Pan-Afrika konferentsiyasi
Du Bois ishtirok etdi Birinchi Pan-Afrika konferentsiyasi, bo'lib o'tdi London 1900 yil 23−25 iyul kunlari, biroz oldinda 1900 yilgi Parij ko'rgazmasi ("afrikalik kelib chiqishi bo'lgan sayyohlarning ikkala tadbirda ham qatnashishiga ruxsat berish".)[48] Konferentsiyani Karib dengizi aholisi: gaitiyaliklar tashkil etishdi Anténor Firmin va Benito Silvain va Trinidadiyalik advokat Genri Silvester Uilyams.[49] Du Bois Evropa rahbarlaridan irqchilikka qarshi kurashishni, Afrika va G'arbiy Hindistondagi koloniyalarni berishni so'rab, xat ("Dunyo xalqlariga murojaat") tayyorlashda etakchi rol o'ynagan. o'zini o'zi boshqarish va afroamerikaliklar uchun siyosiy va boshqa huquqlarni talab qilish.[50] Bu vaqtga kelib, janubiy shtatlar yangi qonunlar va konstitutsiyalarni qabul qilmoqdalar huquqdan mahrum qilish aksariyat afroamerikaliklar, 1960-yillarga qadar davom etgan siyosiy tizimdan chetlatish.
Konferentsiya yakunida delegatlar bir ovozdan "Dunyo xalqlariga murojaat" ni qabul qildilar va uni afrikadan kelib chiqqan odamlar zulm va azob chekayotgan turli davlat rahbarlariga yubordilar.[51] Ushbu murojaat Qo'shma Shtatlar va Evropaning imperator davlatlaridan "Afrika millatiga mansub odamlarning huquqlarini e'tirof etishlari va himoya qilishlari" hamda "erkin negr davlatlarining yaxlitligi va mustaqilligini hurmat qilishlarini" iltimos qildi. Habashiston, Liberiya, Gaiti, va boshqalar."[52] Bishop tomonidan imzolangan Aleksandr Uolters (Prezident Pan-Afrika assotsiatsiyasi ), Kanadalik ruhoniy Genri B. Braun (vitse-prezident), Uilyams (bosh kotib) va Du Bois (manzil bo'yicha qo'mita raisi).[53] Ushbu manzilga Du Boisning «Yigirmanchi asr muammosi - muammo rang chizig'i. "U bundan uch yil o'tgach, kitobining" Fikrlashi "da yana foydalangan Qora xalqning ruhlari (1903).[54]
1900 yilgi Parij ko'rgazmasi
Du Bois asosiy tashkilotchisi bo'lgan Amerika negrlari ko'rgazmasi da Universelle ko'rgazmasi 1900 yil aprel va noyabr oylari orasida Parijda bo'lib o'tdi, u uchun asrning boshida afroamerikaliklar hayotini yodga olish va kunning irqchi karikaturalari va stereotiplariga qarshi kurashish uchun 363 fotosuratlar to'plamini yig'di.[55][56] Shuningdek, diagrammalar, grafikalar va xaritalar kiritilgan.[57][58] U hozirda saqlanayotgan materiallarni kompilyatori sifatida oltin medal bilan taqdirlandi Kongress kutubxonasi.[56]
Booker T. Vashington va Atlantadagi murosaga kelish
Yangi asrning birinchi o'n yilligida Du Bois o'z irqining vakili bo'lib chiqdi, ikkinchidan keyin Booker T. Vashington.[59] Vashington Alabamadagi Tuskege institutining direktori bo'lib, afroamerikaliklar va oq tanli jamoalar ichida ulkan ta'sirga ega edi.[60] Vashington me'mori bo'lgan Atlanta murosasi, u 1895 yilda Qayta tiklanishdan so'ng davlat hukumatlarida hukmronlik qilgan janubiy oq tanli rahbarlar bilan tuzgan yozilmagan bitim. Aslida ushbu bitim aksariyat qishloq jamoalarida yashovchi janubiy qora tanlilar hozirgi diskriminatsiya, ajratish, huquqdan mahrum etish va kasaba uyushmasining bandligi; janubiy oqlar qora tanlilarga boshlang'ich ma'lumot, ba'zi iqtisodiy imkoniyatlar va qonun tizimida adolatni olishlariga ruxsat berishlari; Shimoliy oqlar Janubiy korxonalarga sarmoya kiritadilar va qora tanli xayriya tashkilotlarini mablag 'bilan ta'minlaydilar.[61][62][63]
Dastlab Vashingtonga uning uchun tabriklar yuborganiga qaramay Atlantadagi ko'rgazma nutqi,[64][65] Keyinchalik Du Bois boshqa ko'plab afroamerikaliklar qatori Vashingtonning rejasiga qarshi chiqdi, shu jumladan Archibald X. Grimke, Kelli Miller, Jeyms Ueldon Jonson va Pol Lorens Dunbar - Du Bois keyinchalik "deb ataydigan ma'lumotli qora tanlilar sinfining vakillari"iste'dodli o'ninchi ".[66][67] Du Bois afro-amerikaliklar Vashingtonning Atlantadagi murosasini ajratish va kamsitishlarga passiv ravishda bo'ysunmasdan, teng huquqlar va yuqori imkoniyatlar uchun kurashishlari kerak, deb hisoblardi.[68]
Du Bois lychinlash orqali ko'proq faollikka ilhomlantirdi Sem Xose 1899 yilda Atlanta yaqinida sodir bo'lgan.[69] Shlangi ikki ming oq tanli olomon tomonidan qiynoqqa solingan, yoqilgan va osilgan. Atlantada gazeta muharriri bilan lychinni muhokama qilish uchun ketayotganda Djoel Chandler Xarris, Du Bois do'kon vitrida Xosening kuygan bo'g'imlariga duch keldi. Ushbu epizod Du Boisni hayratda qoldirdi va u "negrlarni linchalashda, o'ldirishda va ochlikda o'ldirish paytida tinch, salqin va alohida olim bo'lishi mumkin emas" degan qarorga keldi. Du Bois "davo odamlarga haqiqatni gapirish emas, balki ularni haqiqat asosida harakat qilishga undash" ekanligini tushundi.[70]
1901 yilda Du Bois Vashingtonning avtobiografiyasini tanqidiy sharh yozdi Qullikdan,[71] Keyinchalik u kengaytirdi va kengroq auditoriyada "Ofister janob Buker T. Vashington va boshqalar" inshoi sifatida nashr etdi Qora xalqning ruhlari.[72] Keyinchalik, Du Bois ushbu insholarda Vashingtonni tanqid qilganidan afsuslandi.[73] Ikki davlat rahbarlarining qarama-qarshiliklaridan biri ularning ta'limga bo'lgan munosabati edi: Vashington afroamerikalik maktablar birinchi navbatda diqqat markazida bo'lishi kerak deb hisoblagan ishlab chiqarish ta'limi mavzulari qishloq xo'jaligi va mexanik ko'nikmalar kabi janubiy qora tanlilarni eng ko'p yashagan qishloq joylaridagi imkoniyatlarga tayyorlash.[74] Du Bois qora tanli maktablarga ko'proq e'tibor qaratish kerakligini his qildi liberal san'at va akademik o'quv dasturi (shu jumladan klassiklar, san'at va gumanitar fanlar), chunki liberal san'atdan etakchi elitani rivojlantirish talab qilingan.[75] Biroq, sotsiolog sifatida E. Franklin Frazier va iqtisodchilar Gunnar Mirdal va Tomas Souell ta'lim sohasidagi bunday kelishmovchiliklar Vashington va Du Bois o'rtasidagi farqning kichik bir nuqtasi edi; ikkalasi ham boshqasi ta'kidlagan ta'lim shaklining muhimligini tan olishdi.[76][77][78] Souell, shuningdek, ikki rahbar o'rtasidagi haqiqiy kelishmovchiliklarga qaramay, Vashington va Du Bois o'rtasidagi taxmin qilingan dushmanlik Vashington va Du Boisning o'zlari o'rtasida emas, balki ularning izdoshlari o'rtasida shakllangan deb ta'kidladi.[79] Du Bois ham ushbu kuzatuvni nashr etilgan intervyusida aytdi Atlantika oyligi 1965 yil noyabrda.[80]
Niagara harakati
—Printsiplar deklaratsiyasi, Niagara harakati, 1905 yil [81]
1905 yilda Du Bois va boshqa bir qancha afroamerikalik fuqarolik huquqlari faollari, shu jumladan Fredrik L. Makgi, Jessi Maks Barber va Uilyam Monro Trotter - yaqinda Kanadada uchrashdi Niagara sharsharasi,[82] ular Atlantadagi murosaga qarshi printsiplar deklaratsiyasini yozdilar va ular sifatida kiritilgan Niagara harakati 1906 yilda. Ular o'zlarining ideallarini boshqa afroamerikaliklarga e'lon qilmoqchi edilar, ammo aksariyat qora tanli davriy nashrlar Vashingtonga xayrixoh bo'lgan noshirlarga tegishli edi, shuning uchun Du Bois bosmaxona sotib olib, nashr etishni boshladi Moon Illustrated Weekly 1905 yil dekabrda.[83] Bu haftalik birinchi afroamerikalik tasvirlangan va Du Bois undan Vashington pozitsiyalariga hujum qilish uchun foydalangan, ammo jurnal atigi sakkiz oy davom etgan.[84] Tez orada Du Bois o'zining polemikasi uchun yana bir vositani yaratdi va tahrir qildi, Ufq: Rangli chiziqlar jurnali, 1907 yilda debyut qilgan. Freeman H. M. Murray va Lafayette M. Xershou sifatida xizmat qilgan Ufqhammualliflari.[85]
Niagaritlar 1906 yil avgustda abolitsionistning 100 yilligini nishonlash uchun ikkinchi konferentsiyani o'tkazdilar Jon Braun Braunning G'arbiy Virjiniya saytida tug'ilgan Harperning Feribotiga reyd.[84] Reverdy C. Ransom so'zga chiqib, Vashingtonning asosiy maqsadi qora tanlilarni hozirgi jamiyatda ish bilan ta'minlashga tayyorlash ekanligini tushuntirdi: "Bugun, ikki negrlik toifasi, ... ajralish yo'lida turibdi. Ulardan biri bizning hozirgi kamsitishlarimiz va tanazzullarimizga sabr bilan bo'ysunishni maslahat beradi; ... Boshqa sinf, u kamsitilgan, kamsitilgan va pastroq joyga qaytarilganiga bo'ysunmasligi kerak, deb hisoblaydi ... u foyda olish uchun erkakligini barter qilishga ishonmaydi. "[86]
Qora xalqning ruhlari
Qora irqning dahosi va insonparvarligini tasvirlash uchun Du Bois nashr etdi Qora xalqning ruhlari (1903), 14 esselar to'plami.[87][88] Jeyms Ueldon Jonsonning aytishicha, kitobning afroamerikaliklarga ta'siri shu bilan taqqoslanar edi Tom amaki kabinasi.[88] Kirish so'zida "Yigirmanchi asr muammosi rang chizig'i muammosi" deb tanilgan.[89] Har bir bob oq va qora madaniyatlar o'rtasidagi intellektual va madaniy tenglikni namoyish etish uchun ikkita epigraf bilan boshlanadi - biri oq tanli shoirdan, biri qora ruhiy qismdan.[87] Asarning asosiy mavzusi ikki tomonlama ong afroamerikaliklarga duch keldi: ham amerikalik, ham qora tanli. Bu Du Boisning fikriga ko'ra o'tmishda nogironlik bo'lgan, ammo kelajakda kuch bo'lishi mumkin bo'lgan noyob o'ziga xoslik edi: "Bundan buyon poyga taqdiri na assimilyatsiya, na ayirmachilikka, balki mag'rurlikka olib boruvchi sifatida tasavvur qilinishi mumkin edi. , doimiy defis. "[90]
Jonathon S. Kan Ilohiy norozilik: Du Boisning diniy tasavvurlari Du Boisning o'zi qanday ekanligini ko'rsatadi Qora xalqning ruhlari, pragmatik namunali matnni ifodalaydi diniy naturalizm. Kanning 12-betida yozishicha: "Du Boisni afroamerikalik pragmatik diniy tabiatshunos deb tushunish kerak. Bu bilan men Du Bois singari amerikalik an'anaviy pragmatik diniy tabiatshunoslik bilan shug'ullanmoqchiman. Uilyam Jeyms, Jorj Santayana va Jon Devi, holda dinni izlaydi metafizik "Dinning diniy tabiatparvarligi Kanning talqini juda keng, ammo u buni aniq mutafakkirlar bilan bog'laydi. Du Boisning metafizikaga qarshi nuqtai nazari uni diniy naturalizm sohasida Uilyam Jeyms va boshqalar tomonidan ta'riflangan.[91]
Irqiy zo'ravonlik
1906 yil kuzida sodir bo'lgan ikki falokat afroamerikaliklarni hayratga soldi va ular Du Boisning fuqarolik huquqlari uchun kurashini Booker T. Vashingtondan ustun qilish uchun qo'llab-quvvatlashni kuchaytirishga hissa qo'shdilar. akkomodizm. Birinchidan, Prezident Teddi Ruzvelt 167 qora tanli askarni vijdonan bo'shatdi, chunki ular natijasida jinoyatda ayblangan edi Brownsville ishi. Xizmatdan bo'shatilgan askarlarning aksariyati 20 yil xizmat qilgan va nafaqaga chiqishga yaqin edilar.[92] Ikkinchidan, sentyabrda, Atlantada g'alayonlar boshlandi, qora tanli erkaklarning oq tanli ayollarga tajovuz qilganligi to'g'risidagi asossiz da'volar bilan kuchaygan. Bu ish tanqisligi va ish beruvchilarning qora tanli ishchilarni oq tanli ishchilarga qarshi o'ynashiga asoslangan irqiy ziddiyatlarning katalizatori bo'ldi.[93] O'n ming oq tanlilar Atlantada g'azablanib, har bir qora tanli odamni kaltaklashdi, natijada 25 dan ortiq odam o'ldi.[94] 1906 yilgi zo'ravonlikdan so'ng Du Bois qora tanlilarni o'zlarining qo'llab-quvvatlashlarini qaytarib olishga chaqirdi Respublika partiyasi, chunki respublikachilar Ruzvelt va Uilyam Xovard Taft qora tanlilarni etarlicha qo'llab-quvvatlamadi. Afrikalik amerikaliklarning aksariyati Respublikachilar partiyasiga o'sha paytdan beri sodiq edi Avraam Linkoln.[95]
Du Bois "Atlantadagi litany" esseini yozdi, bu g'alayon Atlanta murosasining muvaffaqiyatsiz ekanligini namoyish etganini ta'kidladi. Savdo oxiriga etganiga qaramay, qora tanlilar janubda qonuniy adolatni qo'lga kirita olmadilar. Tarixchi Devid Levering Lyuis kompromisni endi bekor qilinishini yozgan, chunki paternalistik rolni o'ynagan oq patrisiya plantatorlari o'rnini qora tanlilarga qarshi kurashishga tayyor agressiv ishbilarmonlar egallagan.[96] Ushbu ikkita musibat afroamerikaliklar uchun Du Boisning teng huquqlilik haqidagi qarashining yuksalishini belgilaydigan voqea bo'ldi.[97]
O'quv ishlari
—Du Bois, "To'rtinchi Niagara konferentsiyasidagi murojaat", 1908 yil[98]
Du Bois tahririyat maqolalarini yozishdan tashqari, Atlanta Universitetida ilmiy ishlarini davom ettirdi. 1909 yilda, besh yillik sa'y-harakatlardan so'ng, u abolitsionist Jon Braunning biografiyasini nashr etdi. Unda ko'plab tushunchalar mavjud edi, ammo ba'zi bir haqiqiy xatolar mavjud edi.[99][100] Asar tomonidan qattiq tanqid qilindi Millat tomonidan egalik qilgan Osvald Villard, Jon Braunning o'z raqobatdosh biografiyasini yozgan. Ehtimol, natijada Du Boisning ishi oq tanli olimlar tomonidan e'tiborsiz qoldirilgan.[101] Bir asar nashr etilgandan so'ng Klyer "tugashi to'g'risida jurnal ogohlantirishioq ustunlik ", Du Bois doimiy ravishda ustunlarni nashr etishda davom etsa-da, asosiy davriy nashrlar tomonidan nashr etilishi qiyin bo'lgan Ufq jurnal.[102]
Du Bois tomonidan taklif qilingan birinchi afroamerikalik edi Amerika tarixiy assotsiatsiyasi (AHA) yillik konferentsiyasida ma'ruza qilish uchun. U qog'ozini o'qidi, Qayta qurish va uning afzalliklari, AHA-ning 1909 yil dekabrdagi konferentsiyasida hayratga tushgan tomoshabinlarga.[103] Ushbu maqola asosiy tarixiy qarashga zid bo'lib, tomonidan targ'ib qilingan Dunning maktabi da olimlar Kolumbiya universiteti, bu Qayta qurish qora tanlilarning sustligi va sustkashligidan kelib chiqqan falokat edi. Aksincha, Du Boisning ta'kidlashicha, janubdagi afroamerikalik rahbariyatning qisqa davri uchta muhim maqsadni amalga oshirdi: demokratiya, bepul davlat maktablari va yangi ijtimoiy ta'minot to'g'risidagi qonunlar. Uning ta'kidlashicha, bu federal hukumatni boshqarish qobiliyatsizligi Ozodlik byurosi, erlarni taqsimlash va janubda afroamerikaliklarning istiqbollariga mahkum bo'lgan ta'lim tizimini yaratish.[104] Du Bois bir necha oydan keyin qog'ozni nashrga topshirganida Amerika tarixiy sharhi, u negr so'zining bosh harf bilan yozilishini so'radi. Muharriri, J. Franklin Jeymson, rad etdi va qog'ozni katta harflarsiz nashr etdi.[105] Qog'ozga asosan oq tanli tarixchilar e'tibor bermadilar.[104] Keyinchalik Du Bois o'zining qog'ozini o'zining 1935 yildagi eng yangi kitobi sifatida ishlab chiqdi, Qora qayta qurish, uning da'volarini qo'llab-quvvatlash uchun keng dalillarni keltirdi.[103] AHA 1940 yilgacha boshqa afroamerikalik ma'ruzachini taklif qilmadi.[106]
NAACP davri
1909 yil may oyida Du Bois tashrif buyurdi Milliy negr konferentsiyasi Nyu-Yorkda.[107] Uchrashuv yaratilishiga olib keldi Milliy negr qo'mitasi Osvald Villard boshchiligidagi va fuqarolik huquqlari, teng ovoz berish huquqlari va teng ta'lim imkoniyatlari uchun saylov kampaniyasiga bag'ishlangan.[108] Keyingi bahorda, 1910 yilda, ikkinchi milliy negr konferentsiyasida ishtirokchilar Rangli odamlarni rivojlantirish bo'yicha milliy assotsiatsiya (NAACP).[109] Du Boisning taklifiga binoan, "qora" o'rniga "rangli" so'zi "hamma joyda qora tanli odamlar" ni o'z ichiga olgan.[110] Ta'sislashda o'nlab fuqarolik huquqlari tarafdorlari, oq-qora, ishtirok etishdi, ammo aksariyat ijro etuvchi ofitserlar, shu jumladan Meri Ovington, Charlz Edvard Rassel, Uilyam ingliz devorlari va uning birinchi prezidenti, Murfild Stori.[111]
Bundan ilhomlanib, hind ijtimoiy islohotchisi va fuqarolik huquqlari faoli doktor B R Ambedkar 1940 yillarda Du Bois bilan bog'langan. 1946 yilda Du Boisga yozgan maktubida u o'zini "Hindistonning daxlsizlari" a'zosi va "negr muammosining talabasi" deb tanishtirdi va NAACPning BMTga qilgan murojaatiga qiziqishini bildirdi U o'zining guruhi "fikr yuritayotganini" ta'kidladi. quyidagi kostyum "; va Du Boisdan taklif qilingan bayonotning nusxalarini so'radi. 1946 yil 31 iyuldagi xatida Du Bois javoban Ambedkarga uning ismi bilan tanishligini va "Hindistonning daxl qilinmaydiganlari bilan har qanday hamdardligini" aytdi.[112][113]
Inqiroz
NAACP rahbarlari Du Boisga reklama va tadqiqotlar bo'yicha direktor lavozimini taklif qilishdi.[114] U 1910 yilning yozida ishga qabul qilindi va Atlanta universitetidan iste'foga chiqqanidan keyin Nyu-Yorkka ko'chib o'tdi. Uning asosiy vazifasi NAACPning o'zi nomlagan oylik jurnalini tahrirlash edi Inqiroz.[115] Birinchi son 1910 yil noyabrda paydo bo'ldi va Du Bois uning maqsadi "irqiy xurofotning xavfliligini ko'rsatadigan faktlar va dalillarni, xususan bugungi kunda rang-barang odamlarga nisbatan namoyon bo'layotganini" bayon qilish deb yozdi.[116] Jurnal favqulodda darajada muvaffaqiyatli bo'lib, uning tiraji 1920 yilda 100000 ga yetadi.[117] Dastlabki nashrlarda chop etilgan odatiy maqolalar qora cherkovlarning insofsizligi va paroxializmiga qarshi va Misr tsivilizatsiyasining afrosentrik kelib chiqishi haqidagi munozaralarga qarshi polemika.[118]
1911 yilgi Du Boisning tahririyati Federal hukumatni lynchni noqonuniy qilishga majbur qilish uchun butun mamlakat bo'ylab harakatni boshlashga yordam berdi. Du Bois o'zining tez-tez ishlatib turadigan kinoyasidan foydalangan holda, Pensilvaniya shtatidagi linchin haqida quyidagicha fikr bildirdi: "Gap shundaki, u qora tanli edi. Qora tanlilar jazolanishi kerak. Qora rang jinoyatlar jinoyati ... Shuning uchun ham kerak millat biladiki, bu jinoyatlarni jazolash uchun hech qanday imkoniyat yo'q. Albatta, agar iloji bo'lsa, bahona juda katta va katta bo'lishi kerak - ba'zi dahshatli dahshatli jinoyatlar, muxbirlarning xayollari bilan yanada dahshatli holga keltirildi. , omborni yoqish yoki beparvolik qilishi mumkin. "[119][120]
Inqiroz uyushgan mehnat g'oyalarini qo'llab-quvvatlagan, ammo uning rahbarlarining irqchilikni qoralagan Du Bois tahririyatlarini olib bordi; qora tanlilarga a'zo bo'lish taqiqlandi.[121] Du Bois ham printsiplarini qo'llab-quvvatladi Sotsialistik partiya (u 1910 yildan 1912 yilgacha partiyaga a'zo bo'lgan), ammo u ba'zi sotsialistik rahbarlar namoyish etgan irqchilikni qoraladi.[122] Respublikachilar prezidenti Taftning keng ko'lamli lyching masalasini hal qilolmaganidan norozi bo'lgan Du Bois demokratlarning nomzodini ma'qulladi Vudro Uilson 1912 yilgi prezidentlik poygasida, Uilsonning qora sabablarni qo'llab-quvvatlash haqidagi va'dasi evaziga.[123]
Du Bois o'zining barcha asarlari davomida ayollar huquqlarini qo'llab-quvvatladi,[124][125] ammo uni jamoatchilik oldida tasdiqlash qiyin bo'lgan ayollarning ovoz berish huquqi harakati chunki rahbarlari sustlik harakat irqiy adolatsizlikka qarshi kurashini qo'llab-quvvatlashdan bosh tortdi.[126] 1913 yil Inqiroz tahririyati tabu mavzusini yoritdi millatlararo nikoh: Du Bois odatda odamlarning o'z irqi doirasida turmush qurishini kutgan bo'lsa-da, u bu muammoni ayollarning huquqlari masalasi deb bilgan, chunki qonunlar oq tanli erkaklarga qora tanli ayollarga uylanishni taqiqlagan. Du Bois yozgan "[missegenatsiyaga qarshi] qonunlar rangli qizlarni oq erkaklar shahvati uchun mutlaqo yordamsiz qoldiring. Bu qonun oldida rangli ayollarni itlarning holatiga tushiradi. Oq tanli qiz qanchalik past darajada yiqilsa, u o'zining yo'ldan ozdiruvchisini unga uylanishga majbur qilishi mumkin ... Biz [missegenatsiyaga qarshi qonunlarni] oq tanlilarning singillariga uylanmoqchi bo'lganimiz uchun emas, balki oq tanlilar ketishga qaror qilganimiz uchun o'ldirishimiz kerak. singillarimiz yolg'iz ".[127][128]
1915 - 1916 yillar davomida NAACPning ayrim rahbarlari moliyaviy yo'qotishlardan bezovtalanishdi Inqirozva ba'zi bir insholaridagi yallig'lanishli ritorikadan xavotirda - Du Boisni tahririyat lavozimidan chetlatishga urindi. Du Bois va uning tarafdorlari ustun keldi va u muharrir vazifasini davom ettirdi.[129] 1919 yil "Haqiqiy Braunlar" nomli ustunida u yaratilishini e'lon qildi Braunlar kitobi, u asos solgan afroamerikalik bolalar va yoshlar uchun chiqarilgan birinchi jurnal Augustus Granville arpabodiyon va Jessi Redmon Fauzet.[130][131]
Tarixchi va muallif
1910-yillar Du Bois uchun samarali davr edi. 1911 yilda u ishtirok etdi Birinchi universal musobaqalar kongressi Londonda[132] va u o'zining birinchi romanini nashr etdi, Kumush yunning vazifasi.[133] Ikki yil o'tgach, Du Bois sahna ko'rinishi uchun yozgan, tayyorlagan va boshqargan, Efiopiya yulduzi.[134] 1915 yilda Du Bois nashr etdi Negr, qora tanli afrikaliklarning umumiy tarixi va ingliz tilidagi birinchi turi. Kitob Afrikaning pastligi haqidagi da'volarni rad etdi va 20-asrda afrosentrik tarixshunoslikning asosi bo'lib xizmat qiladi. Negr butun dunyo bo'ylab rangli odamlar uchun birlik va birdamlikni bashorat qildi va bu Pan-Afrika harakatini qo'llab-quvvatlaydigan ko'pchilikka ta'sir qildi.[135]
1915 yilda, Atlantika oyligi kapitalizm va irq haqidagi g'oyalarini birlashtirgan Du Bois tomonidan "Urushning Afrika ildizlari" esseini olib bordi.[136] U buni Afrika uchun kurash Birinchi Jahon urushi ildizida bo'lgan. U keyinchalik kommunistik ta'limotni, boy kapitalistlar oq ishchilarga qo'zg'olonning oldini olish uchun etarli miqdorda boylik berish va ularni arzon narxlardagi mehnat bilan raqobat bilan tahdid qilish orqali tinchlantirishgan degan taklifni ilgari surgan. rangli ishchilar.[137]
Irqchilikka qarshi kurash
Du Bois o'zining nufuzli NAACP pozitsiyasidan foydalanib, turli xil irqchilik hodisalariga qarshi chiqdi. Qachon jim film Xalqning tug'ilishi 1915 yilda premyerasi bo'lib o'tgan Du Bois va NAACP filmni taqiqlash uchun kurash olib bordi, chunki irqchilik qora tanlilarni shafqatsiz va shahvatparast qilib ko'rsatdi.[139] Jang muvaffaqiyatli o'tmadi va filmning shuhrat qozonishiga hissa qo'shgan bo'lishi mumkin, ammo reklama NAACP-ga ko'plab yangi tarafdorlarni jalb qildi.[140]
Irqchilikning yagona manbai xususiy sektor emas edi: Prezident Uilson davrida afroamerikaliklarning hukumat ishlarida ahvoli og'irlashdi. Ko'pgina federal idoralar faqat oq tanli ish bilan shug'ullanish amaliyotini qo'lladilar, armiya qora tanlilarni ofitserlar safidan chiqarib tashladi va immigratsiya xizmati afrikalik nasabga ega bo'lgan shaxslarning ko'chib kelishini taqiqladi.[141] Du Bois 1914 yilda qora tanlilarning federal lavozimlardan chetlatilishidan afsuslanib, tahririyat maqolasini yozgan va Trotter Uilsonga Prezidentning qora tanlilarga nisbatan adolatli saylov kampaniyasida va'dasini bajarmaganligi to'g'risida shafqatsizlarcha qarshi chiqqanida Uilyam Monro Trotterni qo'llab-quvvatlagan.[142]
Inqiroz linchalashga qarshi kampaniya olib borishda davom etdi. 1915 yilda u 1884 yildan 1914 yilgacha bo'lgan 2732 ta linchinning yilma-yil jadvaliga kiritilgan maqola chop etdi.[143] 1916 yil aprel nashri oltita afroamerikalikni linchinlash guruhini qamrab oldi Li okrugi, Gruziya.[138] Keyinchalik 1916 yilda "Vako dahshati" maqolasida Jessi Vashingtonni linchalash, aqli zaif 17 yoshli afroamerikalik.[138] Maqola mahalliy oq tanlilarning xatti-harakatlarini fosh qilish uchun yashirin hisobotlardan foydalangan holda yangi zamin ochdi Vako, Texas.[144]
20-asr boshlari bu davr edi Katta migratsiya AQShning janubiy qismidan shimoli-sharqiy, o'rta g'arbiy va g'arbiy qismlarga qora tanlilar. Du Bois Buyuk Migratsiyani qo'llab-quvvatlovchi tahririyat maqolasini yozdi, chunki u buni qora tanlilarga janubiy irqchilikdan qutulishga, iqtisodiy imkoniyatlarni topishga va Amerika jamiyatiga singib ketishiga yordam berishini his qildi.[145]
Shuningdek, 1910-yillarda Amerika evgenikasi harakati bolaligida edi va ko'plab etakchi evgeniklar ochiqdan-ochiq irqchi bo'lib, qora tanlilarni "quyi irq" deb ta'rifladilar. Du Bois opposed this view as an unscientific aberration, but still maintained the basic principle of eugenics: that different persons have different inborn characteristics that make them more or less suited for specific kinds of employment, and that by encouraging the most talented members of all races to procreate would better the "stocks" of humanity.[146][147]
Birinchi jahon urushi
As the United States prepared to enter Birinchi jahon urushi in 1917, Du Bois's colleague in the NAACP, Djoel Spingarn, established a camp to train African Americans to serve as officers in the United States military.[148] The camp was controversial, because some whites felt that blacks were not qualified to be officers, and some blacks felt that African Americans should not participate in what they considered a white man's war.[149] Du Bois supported Spingarn's training camp, but was disappointed when the Army forcibly retired one of its few black officers, Charlz Yang, on a pretense of ill health.[150] The Army agreed to create 1,000 officer positions for blacks, but insisted that 250 come from enlisted men, conditioned to taking orders from whites, rather than from independent-minded blacks who came from the camp.[151] Over 700,000 blacks enlisted on the first day of the draft, but were subject to discriminatory conditions which prompted vocal protests from Du Bois.[152]
Keyin Sent-Luisdagi Sharqiy tartibsizliklar occurred in the summer of 1917, Du Bois traveled to St. Louis to report on the riots. Between 40 and 250 African Americans were massacred by whites, primarily due to resentment caused by St. Louis industry hiring blacks to replace striking white workers.[153] Du Bois's reporting resulted in an article "The Massacre of East St. Louis", published in the September issue of Inqiroz, which contained photographs and interviews detailing the violence.[154] Tarixchi Devid Levering Lyuis concluded that Du Bois distorted some of the facts in order to increase the propaganda value of the article.[155] To publicly demonstrate the black community's outrage over the riots, Du Bois organized the Jim Parad, a march of around 9,000 African Americans down New York City's Beshinchi avenyu, the first parade of its kind in New York, and the second instance of blacks publicly demonstrating for civil rights.[156]
The 1917 yilgi Xyustondagi g'alayon disturbed Du Bois and was a major setback to efforts to permit African Americans to become military officers. The riot began after Houston police arrested and beat two black soldiers; in response, over 100 black soldiers took to the streets of Houston and killed 16 whites. A military court martial was held, and 19 of the soldiers were hung, and 67 others were imprisoned.[157] In spite of the Houston riot, Du Bois and others successfully pressed the Army to accept the officers trained at Spingarn's camp, resulting in over 600 black officers joining the Army in October 1917.[158]
Federal officials, concerned about subversive viewpoints expressed by NAACP leaders, attempted to frighten the NAACP by threatening it with investigations. Du Bois was not intimidated, and in 1918 he predicted that World War I would lead to an overthrow of the European colonial system and to the "liberation" of colored people worldwide – in China, in India, and especially in America.[159] NAACP chairman Joel Spingarn was enthusiastic about the war, and he persuaded Du Bois to consider an officer's commission in the Army, contingent on Du Bois writing an editorial repudiating his anti-war stance.[160] Du Bois accepted this bargain and wrote the pro-war "Close Ranks" editorial in June 1918[161] and soon thereafter he received a commission in the Army.[162] Many black leaders, who wanted to leverage the war to gain civil rights for African Americans, criticized Du Bois for his sudden reversal.[163] Southern officers in Du Bois's unit objected to his presence, and his commission was withdrawn.[164]
Urushdan keyin
When the war ended, Du Bois traveled to Europe in 1919 to attend the first Pan-Afrika Kongressi and to interview African-American soldiers for a planned book on their experiences in World War I.[165] He was trailed by U.S. agents who were searching for evidence of treasonous activities.[166] Du Bois discovered that the vast majority of black American soldiers were relegated to menial labor as stevedores va ishchilar.[167] Some units were armed, and one in particular, the 92-divizion (the Buffalo soldiers), engaged in combat.[168] Du Bois discovered widespread racism in the Army, and concluded that the Army command discouraged African Americans from joining the Army, discredited the accomplishments of black soldiers, and promoted bigotry.[169]
Du Bois returned from Europe more determined than ever to gain equal rights for African Americans. Black soldiers returning from overseas felt a new sense of power and worth, and were representative of an emerging attitude referred to as the Yangi negr.[170] In the editorial "Returning Soldiers" he wrote: "But, by the God of Heaven, we are cowards and jackasses if, now that the war is over, we do not marshal every ounce of our brain and brawn to fight a sterner, longer, more unbending battle against the forces of hell in our own land."[171] Many blacks moved to northern cities in search of work, and some northern white workers resented the competition. This labor strife was one of the causes of the 1919 yilgi qizil yoz, a horrific series of irqiy tartibsizliklar across America, in which over 300 African Americans were killed in over 30 cities.[172] Du Bois documented the atrocities in the pages of Inqiroz, culminating in the December publication of a gruesome photograph of a lynching that occurred during the Omaha, Nebraska race riot.[172]Omaha lynching (1919)
The most egregious episode during the Red Summer was a vicious attack on blacks yilda Elaine, Arkanzas, in which nearly 200 blacks were murdered.[173] Reports coming out of the South blamed the blacks, alleging that they were conspiring to take over the government. Infuriated with the distortions, Du Bois published a letter in the Nyu-York dunyosi, claiming that the only crime the black ulush egalari had committed was daring to challenge their white landlords by hiring an attorney to investigate contractual irregularities.[174] Over 60 of the surviving blacks were arrested and tried for conspiracy, in the case known as Mur va Dempsi.[175] Du Bois rallied blacks across America to raise funds for the legal defense, which, six years later, resulted in a Supreme Court victory authored by Oliver Vendell Xolms.[134] Although the victory had little immediate impact on justice for blacks in the South, it marked the first time the Federal government used the 14-tuzatish kafolati tegishli jarayon to prevent states from shielding mob violence.[176]
In 1920, Du Bois published Qorong'u suv: parda ichidan ovozlar, the first of his three autobiographies.[177] The "veil" was that which covered colored people around the world. In the book, he hoped to lift the veil and show white readers what life was like behind the veil, and how it distorted the viewpoints of those looking through it – in both directions.[178] The book contained Du Bois's feminist essay, "The Damnation of Women", which was a tribute to the dignity and worth of women, particularly black women.[179]
Concerned that textbooks used by African-American children ignored black history and culture, Du Bois created a monthly children's magazine, Braunlar kitobi. Initially published in 1920, it was aimed at black children, who Du Bois called "the children of the sun".[180]
Pan-Africanism and Marcus Garvey
Du Bois traveled to Europe in 1921 to attend the second Pan-African Congress.[181] The assembled black leaders from around the world issued the London qarorlari and established a Pan-African Association headquarters in Paris. Under Du Bois's guidance, the resolutions insisted on racial equality, and that Africa be ruled tomonidan Africans (not, as in the 1919 congress, with the rozilik of Africans).[182] Du Bois restated the resolutions of the congress in his Manifesto To the League of Nations, which implored the newly formed Millatlar Ligasi to address labor issues and to appoint Africans to key posts. The League took little action on the requests.[183]
Another important African-American leader of the 1920s was Markus Garvi, promouteri Afrikaga qaytish harakati va asoschisi Umumjahon negrlarni takomillashtirish assotsiatsiyasi (UNIA).[184] Garvey denounced Du Bois's efforts to achieve equality through integration, and instead endorsed racial separatism.[185] Du Bois initially supported the concept of Garvey's Qora yulduz chizig'i, a shipping company that was intended to facilitate commerce within the African diaspora.[186] But Du Bois later became concerned that Garvey was threatening the NAACP's efforts, leading Du Bois to describe him as fraudulent and reckless.[187] Responding to Garvey's slogan "Africa for the Africans", Du Bois said that he supported that concept, but denounced Garvey's intention that Africa be ruled by African Americans.[188]
Du Bois wrote a series of articles in Inqiroz between 1922 and 1924 attacking Garvey's movement, calling him the "most dangerous enemy of the Negro race in America and the world."[189] Du Bois and Garvey never made a serious attempt to collaborate, and their dispute was partly rooted in the desire of their respective organizations (NAACP and UNIA) to capture a larger portion of the available philanthropic funding.[190]
Harvard's decision to ban blacks from its dormitories in 1921 was decried by Du Bois as an instance of a broad effort in the U.S. to renew "the Anglo-Saxon cult; the worship of the Nordic totem, the disfranchisement of Negro, Jew, Irishman, Italian, Hungarian, Asiatic and South Sea Islander – the world rule of Nordic white through brute force."[191] When Du Bois sailed for Europe in 1923 for the third Pan-African Congress, the circulation of Inqiroz had declined to 60,000 from its World War I high of 100,000, but it remained the preeminent periodical of the civil rights movement.[192] Prezident Kulij designated Du Bois an "Envoy Extraordinary" to Liberia[193] and – after the third congress concluded – Du Bois rode a German freighter from the Canary Islands to Africa, visiting Liberiya, Serra-Leone va Senegal.[194]
Harlem Uyg'onish davri
Du Bois frequently promoted African-American artistic creativity in his writings, and when the Harlem Uyg'onish davri emerged in the mid-1920s, his article "A Negro Art Renaissance" celebrated the end of the long hiatus of blacks from creative endeavors.[195] His enthusiasm for the Harlem Renaissance waned as he came to believe that many whites visited Harlem for voyeurism, not for genuine appreciation of black art.[196] Du Bois insisted that artists recognize their moral responsibilities, writing that "a black artist is first of all a qora artist."[197] He was also concerned that black artists were not using their art to promote black causes, saying "I do not care a damn for any art that is not used for propaganda."[198] By the end of 1926, he stopped employing Inqiroz to support the arts.[199]
Debate with Lothrop Stoddard
In 1929, a debate organised by the Chicago Forum Council billed as "One of the greatest debates ever held" was held between Du Bois and Lotrop Stoddard, a'zosi Ku-kluks-klan, proponent of eugenics and so−called scientific racism.[200][201] The debate was held in Chicago and Du Bois was arguing the affirmative to the question "Shall the Negro be encouraged to seek cultural equality? Has the Negro the same intellectual possibilities as other races?"[202] Du Bois knew that the racists would be unintentionally funny onstage; as he wrote to Moore, Senator Heflin "would be a scream" in a debate. Du Bois let the overconfident and bombastic Stoddard walk into a comic moment, which Stoddard then made even funnier by not getting the joke. This moment was captured in headlines "DuBois Shatters Stoddard’s Cultural Theories in Debate; Thousands Jam Hall . . . Cheered As He Proves Race Equality," the Defender’s front-page headline ran. "5,000 Cheer W.E.B. DuBois, Laugh at Lothrop Stoddard."[201] Ian Frazier of the Nyu-Yorker writes that the comic potential of Stoddard's bankrupt ideas was left untapped until Stenli Kubrik "s Doktor Strangelove.[201]
Sotsializm
When Du Bois became editor of Inqiroz magazine in 1911, he joined the Amerika sotsialistik partiyasi on the advice of NAACP founders Mary Ovington, Uilyam ingliz devorlari va Charlz Edvard Rassel. However, he supported the Democrat Vudro Uilson in the 1912 presidential campaign, a breach of the rules, and was forced to resign from the Socialist Party. In 1913, his support for Wilson was shaken when racial segregation in government hiring was reported.[203][204] Du Bois remained "convinced that socialism was an excellent way of life, but I thought it might be reached by various methods."[205]
Nine years after the 1917 Rossiya inqilobi, Du Bois extended a trip to Europe to include a visit to the Sovet Ittifoqi, where he was struck by the poverty and disorganization he encountered in the Soviet Union, yet was impressed by the intense labors of the officials and by the recognition given to workers.[206] Although Du Bois was not yet familiar with the communist theories of Karl Marks yoki Vladimir Lenin, he concluded that sotsializm may be a better path towards racial equality than capitalism.[207]
Although Du Bois generally endorsed socialist principles, his politics were strictly pragmatic: in 1929, he endorsed Democrat Jimmi Uoker for mayor of New York, rather than the socialist Norman Tomas, believing that Walker could do more immediate good for blacks, even though Thomas's platform was more consistent with Du Bois's views.[208] Throughout the 1920s, Du Bois and the NAACP shifted support back and forth between the Republican Party and the Demokratik partiya, induced by promises from the candidates to fight lynchings, improve working conditions, or support voting rights in the South; invariably, the candidates failed to deliver on their promises.[209]
—Du Bois, "Of Alexander Crummell", in Qora xalqning ruhlari, 1903[210]
A rivalry emerged in 1931 between the NAACP and the Kommunistik partiya, when the Communists responded quickly and effectively to support the Scottsboro Boys, nine African-American youth arrested in 1931 in Alabama for rape.[211] Du Bois and the NAACP felt that the case would not be beneficial to their cause, so they chose to let the Communist Party organize the defense efforts.[212] Du Bois was impressed with the vast amount of publicity and funds which the Communists devoted to the partially successful defense effort, and he came to suspect that the Communists were attempting to present their party to African Americans as a better solution than the NAACP.[213] Responding to criticisms of the NAACP from the Communist Party, Du Bois wrote articles condemning the party, claiming that it unfairly attacked the NAACP, and that it failed to fully appreciate racism in the United States. In their turn, the Communist leaders accused him of being a "class enemy", and claimed that the NAACP leadership was an isolated elite, disconnected from the working-class blacks they ostensibly fought for.[214]
Atlantaga qaytish
Du Bois did not have a good working relationship with Valter Frensis Uayt, president of the NAACP since 1931.[215][216] That conflict, combined with the financial stresses of the Katta depressiya, precipitated a power struggle over Inqiroz.[217] Du Bois, concerned that his position as editor would be eliminated, resigned his job at Inqiroz and accepted an academic position at Atlanta University in early 1933.[218] The rift with the NAACP grew larger in 1934 when Du Bois reversed his stance on segregation, stating that "alohida, lekin teng " was an acceptable goal for African Americans.[219] The NAACP leadership was stunned, and asked Du Bois to retract his statement, but he refused, and the dispute led to Du Bois's resignation from the NAACP.[220]
After arriving at his new professorship in Atlanta, Du Bois wrote a series of articles generally supportive of Marksizm. He was not a strong proponent of mehnat jamoalari or the Communist Party, but he felt that Marx's scientific explanation of society and the economy were useful for explaining the situation of African Americans in the United States.[221] Marx's atheism also struck a chord with Du Bois, who routinely criticized black churches for dulling blacks' sensitivity to racism.[222] In his 1933 writings, Du Bois embraced socialism, but asserted that "[c]olored labor has no common ground with white labor", a controversial position that was rooted in Du Bois's dislike of American labor unions, which had systematically excluded blacks for decades.[223][224] Du Bois did not support the Communist Party in the U.S. and did not vote for their candidate in the 1932 yilgi prezident saylovi, in spite of an African American on their chipta.[225]
Amerikada qora tanli qayta qurish
Back in the world of academia, Du Bois was able to resume his study of Reconstruction, the topic of the 1910 paper that he presented to the American Historical Association.[226] In 1935 he published his magnum opus, Amerikada qora tanli qayta qurish.[227][228] The book presented the thesis, in the words of the historian David Levering Lewis, that "black people, suddenly admitted to citizenship in an environment of feral hostility, displayed admirable volition and intelligence as well as the indolence and ignorance inherent in three centuries of bondage."[229] Du Bois documented how black people were central figures in the Amerika fuqarolar urushi va Qayta qurish, and also showed how they made alliances with white politicians. He provided evidence that the coalition governments established public education in the South, and many needed social service programs. The book also demonstrated the ways in which black emancipation – the crux of Reconstruction – promoted a radical restructuring of United States society, as well as how and why the country failed to continue support for inson huquqlari for blacks in the aftermath of Reconstruction.[230]
The book's thesis ran counter to the orthodox interpretation of Reconstruction maintained by white historians, and the book was virtually ignored by mainstream historians until the 1960s.[231] Thereafter, however, it ignited a "revisionist" trend in the historiography of Reconstruction, which emphasized black people's search for freedom and the era's radical policy changes.[232][233] 21-asrga kelib, Qora qayta qurish was widely perceived as "the foundational text of revisionist African American historiography."[234]
In the final chapter of the book, "XIV. The Propaganda of History", Du Bois evokes his efforts at writing an article for the Britannica entsiklopediyasi on the "history of the American Negro". After the editors had cut all reference to Reconstruction, he insisted that the following note appear in the entry: "White historians have ascribed the faults and failures of Reconstruction to Negro ignorance and corruption. But the Negro insists that it was Negro loyalty and the Negro vote alone that restored the South to the Union; established the new democracy, both for white and black, and instituted the public schools." The editors refused and, so, Du Bois withdrew his article.[235]
Projected encyclopedia
In 1932, Du Bois was selected by several philanthropies, including the Felps-Stok fondi, Karnegi korporatsiyasi, va Umumiy ta'lim kengashi, to be the managing editor for a proposed Encyclopedia of the Negro, a work which Du Bois had been contemplating for 30 years.[236] After several years of planning and organizing, the philanthropies canceled the project in 1938, because some board members believed that Du Bois was too biased to produce an objective encyclopedia.[237]
Trip around the world
Du Bois took a trip around the world in 1936, which included visits to Natsistlar Germaniyasi, Xitoy va Yaponiya.[238] While in Germany, Du Bois remarked that he was treated with warmth and respect.[238][239] After his return to the United States, he expressed his ambivalence about the Nazi regime.[240][241] He admired how the Nazis had improved the Germaniya iqtisodiyoti, but he was horrified by their davolash ning Yahudiy xalqi, which he described as "an attack on civilization, comparable only to such horrors as the Ispaniya inkvizitsiyasi and the African slave trade."[242][243][244]
Following the 1905 Japanese victory in the Rus-yapon urushi, Du Bois became impressed by the growing strength of Imperial Yaponiya. He came to view the ascendant Japanese Empire as an antidote to Western imperialism, arguing over for over three decades after the war that its rise represented a chance to break the monopoly that white nations had on international affairs.[245] Yaponiyaning "Negr propagandasi operatsiyalari" vakili 1920 va 30-yillarda AQShga sayohat qilib, Du Bois bilan uchrashib, unga Yaponiya imperatorining irqiy siyosati haqida ijobiy taassurot qoldirdi.
1936 yilda Yaponiya elchisi Du Bois va uning kichik guruhi uchun Yaponiyaga sayohat uyushtirdi akademiklar, Xitoy, Yaponiya va Manchukuo (Manchuriya).[246][247] Du Bois Manjuriyadagi yapon mustamlakachiligini xayrixoh deb hisobladi; u "rang-barang millat tomonidan olib boriladigan mustamlaka korxonasi har doim oq Evropada nazarda tutilgan kasta, ekspluatatsiya va bo'ysunishni anglatmasligi kerak" deb yozgan.[248] Yaponiyaning fashistlar Germaniyasi bilan tuzgan ittifoqi bezovta qilar ekan, Du Bois, Yaponiya faqat AQSh va Buyuk Britaniyaning dushmanligi tufayli bu bitimga kirishga majbur bo'lganligini ta'kidladi va u Yaponiyaning Osiyodagi ekspansiyasidan Amerikaning xavotirini bundan oldin ham, ham irqiy motiv sifatida qabul qildi. va keyin Pearl Harbor-ga hujum.[249]
Ikkinchi jahon urushi
Du Bois AQShning aralashuviga qarshi chiqdi Ikkinchi jahon urushi, xususan Tinch okeanida, chunki u Xitoy va Yaponiya oq imperialistlar changalidan chiqmoqda deb ishongan. U Yaponiyaga qarshi urush olib borayotgan Evropa ittifoqchilari oq tanlilarning Osiyoda o'z ta'sirini tiklashlari uchun imkoniyat ekanligini his qildi.[250] U AQSh hukumatining qurolli kuchlar tarkibidagi afroamerikaliklarga oid rejasidan qattiq hafsalasi pir bo'lgan: qora tanlilar 5,8% kuch bilan cheklangan edi va afroamerikaliklarning jangovar bo'linmalari bo'lmasligi kerak edi - deyarli Birinchi Jahon urushidagi kabi cheklovlar.[251] Qora tanlilar o'zlarini qo'llab-quvvatlashni Prezidentga topshirish bilan tahdid qilmoqda Franklin D. Ruzvelt Respublikachilarning raqibi 1940 yilgi saylov, Ruzvelt bir necha qora tanlilarni armiyadagi rahbarlik lavozimlariga tayinladi.[252]
Tong shom, Du Boisning ikkinchi tarjimai holi, 1940 yilda nashr etilgan.[253] Sarlavha uning afro-amerikaliklar irqchilik zulmatidan katta tenglik davriga o'tib ketishiga umid qilishini anglatadi.[254] Asar qisman tarjimai hol, qisman tarix va sotsiologik risoladan iborat.[255] Du Bois kitobni "irq tushunchasining avtobiografiyasi ... tushuntirilgan va kattalashtirilgan va shubhasiz mening fikrlarim va amallarim buzilgan ... Shunday qilib, mening hayotim hamma vaqt davomida insonlarning hayoti uchun ahamiyatli".[256]
1943 yilda 75 yoshida Du Bois kollej prezidenti tomonidan Atlantadagi universitetdagi lavozimidan to'satdan ishdan bo'shatildi Rufus Klement.[257] Ko'pgina olimlar g'azablanishlarini bildirishdi va Atlanta Universitetini Du Boisga umrbod pensiya va professor unvonini berishga undashdi zaxm.[258] Artur Spingarn Du Bois "Atlantada" vaqtini "o'z hayotini johillik, mutaassiblik, murosasizlik va sustkashlikka qarshi kurashda, hech kim tushunmaydigan g'oyalarni ilgari surishda va yuz yil ichida anglab etilishi mumkin bo'lgan o'zgarishlarga umid bog'lashda" o'tkazganini ta'kidladi.[259]
Ish takliflarini bekor qilish Fisk va Xovard, Du Bois NAACP-ga Maxsus tadqiqotlar bo'limining direktori sifatida qayta qo'shildi. Du Bois NAACPning ko'plab rahbarlarini hayratga solib, kuch va qat'iyat bilan ishga kirishdi.[260] Uning 10 yillik tanaffusi davomida NAACPning daromadi to'rt baravarga oshdi va uning a'zolari soni 325 mingga etdi.[261]
Keyinchalik hayot
Birlashgan Millatlar
Du Bois 1945 yilda qatnashgan NAACPning uch kishilik delegatsiyasi a'zosi edi San-Frantsiskodagi konferentsiya bunda Birlashgan Millatlar tashkil etildi.[262] NAACP delegatsiyasi Birlashgan Millatlar Tashkilotidan irqiy tenglikni qo'llab-quvvatlashini va mustamlaka davriga chek qo'yishini xohladi. Birlashgan Millatlar Tashkilotini shu tomonga surish uchun Du Bois "mustamlakachilik boshqaruv tizimi ... demokratik bo'lmagan, ijtimoiy xavfli va urushlarning asosiy sababi" degan taklifni ishlab chiqdi.[263] NAACP taklifi Xitoy, Hindiston va Sovet Ittifoqi tomonidan qo'llab-quvvatlandi, ammo boshqa yirik davlatlar uni deyarli e'tiborsiz qoldirdilar va NAACP takliflari Birlashgan Millatlar Tashkilotining yakuniy nizomiga kiritilmadi.[264]
Birlashgan Millatlar Tashkilotining konferentsiyasidan so'ng Du Bois nashr etdi Rang va demokratiya: mustamlakalar va tinchlik, mustamlaka imperiyalariga hujum qilgan va bitta sharhlovchining so'zlari bilan aytganda, "biz o'zimizning oq qalbimizni yupatib, avlodi erkin kapitalistlar avlodlarini cho'ntagiga solib qo'ygan shafqatsiz tizimni portlatish uchun etarli dinamitni o'z ichiga oladi".[265]
1945 yil oxirida Du Bois Pan-Afrika Kongressining beshinchi va yakuniy ishtirok etdi Manchester, Angliya. Kongress beshta kongressdagi eng samarali bo'ldi va u erda Du Bois uchrashdi Kvame Nkrumah, kelajakdagi birinchi prezidenti Gana, keyinchalik uni Afrikaga kim taklif qiladi.[266]
Du Bois afroamerikaliklarga nisbatan diskriminatsiya bo'yicha BMTga petitsiyalar yuborishda yordam berdi, ulardan eng e'tiborlisi NAACPning "Dunyoga murojaat: Inson huquqlarini inkor etish to'g'risidagi bayonoti zanjil millatiga mansub fuqarolar ishida. Amerika Qo'shma Shtatlari va uni tiklash uchun Birlashgan Millatlar Tashkilotiga murojaat ".[267][268] Ushbu targ'ibot "deb nomlangan keyingi hisobot va murojaatnomaga asos bo'ldi"Biz Genotsidni ayblaymiz "tomonidan 1951 yilda taqdim etilgan Fuqarolik huquqlari Kongressi.[269] "Biz genotsidni ayblaymiz" AQShni qotilliklarni muntazam ravishda sanksiya qilganlikda va afroamerikaliklarga zarar etkazganlikda va shu sababli sodir etganlikda ayblamoqda genotsid.[270]
Sovuq urush
Qachon Sovuq urush 1940-yillarning o'rtalarida boshlangan NAACP mablag'lari yoki obro'siga putur etkazmasligi uchun o'zini kommunistlardan uzoqlashtirdi.[271] 1947 yilda NAACP o'z kuchlarini ikki baravar oshirdi Hayot jurnali tomonidan chop etilgan Artur M. Shlezinger kichik. NAACPga kommunistlar katta ta'sir ko'rsatgan deb da'vo qilmoqda.[272] NAACPning istaklariga e'tibor bermay, Du Bois kabi kommunistik xayrixohlar bilan birodarlik qilishni davom ettirdi Pol Robeson, Xovard tez va Sherli Grem (uning kelajakdagi ikkinchi xotini).[273] Du Bois "Men kommunist emasman ... Boshqa tomondan, men ... ishonaman ... Karl Marks ... bizning barmog'imizni to'g'ridan-to'g'ri bizning qiyinchiliklarimizga qo'yganiga ...".[274] 1946 yilda Du Bois Sovet Ittifoqiga baho berib maqolalar yozdi; u kommunizmni qabul qilmagan va uning diktaturasini tanqid qilgan.[272] Biroq, u qashshoqlik va irqchilik uchun kapitalizm javobgarligini his qildi va sotsializm bu muammolarni yaxshilaydigan alternativa ekanligini his qildi.[272] Sovetlar irqiy farqlarni va sinfiy farqlarni aniq rad etishdi va Du Bois SSSR "er yuzidagi eng umidvor mamlakat" degan xulosaga keldi.[275] Du Boisning taniqli kommunistlar bilan aloqasi uni NAACP uchun javobgarlikka aylantirdi, ayniqsa beri Federal qidiruv byurosi kommunistik xayrixohlarni agressiv ravishda tergov qilishni boshlagan; shuning uchun - o'zaro kelishuvga binoan - u 1948 yil oxirida NAACPdan ikkinchi marta iste'foga chiqdi.[276] NAACPdan ketganidan keyin Du Bois chapdagi haftalik gazeta uchun muntazam ravishda yozishni boshladi Milliy gvardiya, 1961 yilgacha davom etadigan munosabatlar.[277]
Tinchlik faolligi
Du Bois umrbod yashagan urushga qarshi kurashuvchi, ammo uning sa'y-harakatlari Ikkinchi Jahon Urushidan keyin yanada aniqroq bo'ldi.[278] 1949 yilda Du Bois nutq so'zladi Butunjahon tinchligi uchun ilmiy va madaniy konferentsiya Nyu-Yorkda: "Men sizga aytaman, amerikaliklar, qorong'u dunyo harakatlanmoqda! U Ozodlik, muxtoriyat va tenglikni xohlaydi va ega bo'ladi. Siyosiy sochlarning dialektik bo'linishi bilan bu asosiy huquqlardan chetga chiqilmaydi ... Oq tanlilar, agar xohlasalar, o'z joniga qasd qilish uchun qurollanishlari mumkin. Ammo dunyo xalqlarining aksariyati ular tomon ozodlik tomon yurishadi! "[279]
1949 yil bahorida u Butunjahon tinchlik partizanlari kongressi Parijda katta olomonga shunday dedi: "Ushbu yangi mustamlakachilik imperializmiga etakchi bo'lib mening otamning mehnati va qoni bilan qurilgan o'zimning vatanim keladi. Qo'shma Shtatlar buyuk xalq; Xudoning marhamati bilan boy va qiyinlar tomonidan farovon. uning kamtar fuqarolarining ishi ... Biz kuch bilan ichkilikbozlik bilan dunyoni yangi mustamlakachilikda bir paytlar bizni vayron qilgan eski inson qulligi bilan va dunyoni buzadigan uchinchi jahon urushiga olib boramiz. "[280]Du Bois o'zini chap tarafdorlar tashkiloti bilan bog'lagan San'at, fan va kasblar milliy kengashi va u o'z vakili sifatida Moskvaga nutq so'zlash uchun tashrif buyurdi Butun sovet tinchlik konferentsiyasi 1949 yil oxirida.[281]
Federal qidiruv byurosi, makkartizm va sud jarayoni
1950 yillar davomida AQSh hukumati antikommunist Makkartizm kampaniyasi Du Boisni sotsialistik moyilligi sababli nishonga oldi.[283] Tarixchi Manning Marable hukumatning Du Boisga nisbatan munosabatini "shafqatsiz repressiya" va "siyosiy suiqasd" sifatida tavsiflaydi.[284]
FBI 1942 yilda Du Boisda fayl tuzishni boshladi,[285][286] uni mumkin bo'lgan buzg'unchilik faoliyati uchun tergov qilish. Dastlabki tergov 1943 yilda tugaganga o'xshaydi, chunki Federal Qidiruv Byurosi Du Boisga qarshi yetarli dalillarni topa olmadi, ammo Federal Qidiruv Byurosi uni "yashirin kommunistlar" guruhida bo'lgan deb gumon qilib 1949 yilda qayta boshladi.[287] Du Boisga qarshi hukumatning eng tajovuzkor hujumi 1950 yillarning boshlarida, uning yadroviy qurolga qarshi chiqishi natijasida sodir bo'lgan. 1950 yilda u yangi tashkil etilgan kafedra bo'ldi Tinchlik haqida ma'lumot markazi (PIC), uni ommalashtirish uchun ishlagan Stokgolm tinchligi uchun murojaat Qo'shma Shtatlarda.[288] Murojaatning asosiy maqsadi butun dunyo hukumatlaridan barcha yadroviy qurollarni taqiqlashni so'rab, murojaatnomada imzo to'plash edi.[289]
Yilda Amerika Qo'shma Shtatlari v Tinchlik haqida ma'lumot markazi, 97 F. ta'minot 255 (D.C. 1951). AQSh Adliya vazirligi PIC xorijiy davlatning agenti sifatida ish yuritgan deb da'vo qildi va shu bilan PICni federal hukumatda ro'yxatdan o'tishni talab qildi.[278] Du Bois va boshqa PIC rahbarlari rad etishdi va ular ro'yxatdan o'tmaganliklari uchun javobgarlikka tortildilar.[290][291][292][293][294] Ayblov xulosasidan so'ng Du Boisning ba'zi sheriklari undan uzoqlashdilar va NAACP qo'llab-quvvatlash to'g'risidagi bayonotni berishdan bosh tortdi; ammo ko'plab mehnat arboblari va chapchilar - shu jumladan Langston Xyuz - Du Bois-ni qo'llab-quvvatladi.[295]
U nihoyat 1951 yilda sud qilingan va fuqarolik huquqlari bo'yicha advokat tomonidan vakili bo'lgan Vito Marcantonio.[296] Himoyachi sudyaga aytishi bilanoq sudyalar sud hukmi chiqarguncha ish tugatildi "Doktor Albert Eynshteyn doktor Du Boisning xarakter guvohi sifatida ishtirok etishni taklif qildi ".[297] Du Boisning sud jarayoni haqidagi xotirasi Tinchlik uchun jangda. Du Bois sudlanmagan bo'lsa ham, hukumat Du Boisning pasportini musodara qildi va sakkiz yil davomida ushlab turdi.[298]
Kommunizm
Du Bois o'zining ko'plab hamkasblari, xususan NAACP - 1951 yilda o'tkazilgan PIC sud jarayonida uni qo'llab-quvvatlamaganidan, ishchilar oq va qora tanlilar uni ishtiyoq bilan qo'llab-quvvatlashganidan qattiq xafa bo'ldi.[299] Suddan so'ng Du Bois Manxettenda yashagan, yozish va so'zlashda va asosan chap tanishlar bilan muloqot qilishni davom ettirgan.[300] Uning asosiy tashvishi dunyo tinchligi edi va u kabi harbiy harakatlarga qarshi norozilik bildirdi Koreya urushi u buni imperialist oqlarning rang-barang odamlarni itoatkor davlatda saqlashga qaratilgan harakatlari deb bildi.[301]
1950 yilda, 82 yoshida Du Bois AQSh senatoriga nomzodini qo'ydi Nyu-Yorkdan Amerika Mehnat partiyasi chiptani oldi va taxminan 200,000 ovoz oldi, yoki shtat bo'yicha umumiy ovozlarning 4%.[302] U dunyodagi rang-barang odamlarni bo'ysundirish uchun mas'ul bo'lgan asosiy aybdor kapitalizm ekanligiga ishonishda davom etdi va Sovet Ittifoqining ayblarini tan olsa ham, u kommunizmni irqiy muammolarni hal qilishning iloji sifatida qo'llab-quvvatladi. Biograf Devid Lyuisning so'zlari bilan aytganda, Du Bois kommunizmni o'zi uchun ma'qullamagan, balki buni "dushmanlarining dushmanlari uning do'stlari" bo'lgani uchun qilgan.[303] Xuddi shu noaniqlik uning fikrlarini tavsifladi Jozef Stalin: 1940 yilda u "Zolim Stalin" haqida nafrat bilan yozgan,[304] 1953 yilda Stalin vafot etganida, Du Bois Stalinni "sodda, xotirjam va jasur" deb ta'riflagan maqtovlar yozgan va uni "birinchi bo'lib Rossiyani irqiy xurofotni zabt etish va bitta millatni tark etish yo'lida boshlagan" deb maqtagan. uning 140 guruhi ularning individualligini yo'q qilmasdan ".[305]
AQSh hukumati Du Boisning 1955 yilgi tashrifiga to'sqinlik qildi Bandung konferentsiyasi Indoneziyada. Konferentsiya Du Boisning 40 yillik orzularining cho'qqisi bo'ldi - Afrika va Osiyodan, yaqinda mustaqil bo'lgan, dunyoning rang-barang xalqlarining aksariyati bo'lgan 29 davlatning uchrashuvi. Konferentsiya ushbu davlatlarning mustaqilligini nishonladi, chunki ular Sovuq Urush davrida bloklarga qo'shilmagan davlatlar sifatida o'z kuchlarini namoyish eta boshladilar.[306]
Du Bois 1958 yilda pasportini qaytarib oldi va ikkinchi xotini bilan Shirli Grem Du Bois, u butun dunyo bo'ylab sayohat qildi, Rossiya va Xitoyga tashrif buyurdi. Ikkala mamlakatda ham u nishonlandi. Keyinchalik Du Bois ikkala mamlakatdagi shartlarni ma'qullab yozgan.[307]
Du Bois 1961 yilda g'azablandi AQSh Oliy sudi o'z kuchini saqlab qoldi 1950 yil Makkarran qonuni, kommunistlardan hukumatda ro'yxatdan o'tishni talab qiladigan MakKartizm qonunchiligining asosiy qismi. O'zining g'azabini namoyish etish uchun u qo'shildi Kommunistik partiya 1961 yil oktyabrda, 93 yoshida.[308] Taxminan o'sha vaqtlarda u shunday deb yozgan edi: "Men kommunizmga ishonaman. Kommunizm deganda, boylik ishlab chiqarishda rejalangan turmush tarzi va ishi shunchaki foyda emas, balki ob'ekti o'z xalqining eng yuqori farovonligi bo'lgan davlat barpo etish uchun mo'ljallangan ish. bir qism. "[309] U so'radi Gerbert Apteker Kommunist va afroamerikalik tarixchi tarixchi, uning adabiy ijrochisi bo'lish.
Afrikada o'lim
Nkruma Du Boisni 1957 yilda o'zlarining mustaqilligini nishonlashda ishtirok etish uchun Gana ga taklif qildi, ammo u ishtirok eta olmadi, chunki AQSh hukumati uning pasportini 1951 yilda musodara qilgan edi. 1960 yilga kelib - "Afrika yili "- Du Bois o'zining pasportini tiklab oldi va Atlantika okeanidan o'tib, Gana Respublikasining yaratilishini nishonlashga muvaffaq bo'ldi. Du Bois 1960 yil inauguratsiyasida qatnashish uchun Afrikaga qaytib keldi. Nnamdi Azikiwe ning birinchi Afrika gubernatori sifatida Nigeriya.[310]
1960 yilda Ganaga tashrif buyurgan Du Bois o'z prezidenti bilan yangi ensiklopediya yaratish to'g'risida gaplashdi Afrika diasporasi, Entsiklopediya Afrika.[310] 1961 yil boshida Gana Du Boisga ensiklopediya loyihasini qo'llab-quvvatlash uchun mablag 'ajratganligi to'g'risida xabar berdi va ular uni Ganaga sayohat qilishga va u erda loyihani boshqarishga taklif qilishdi. 1961 yil oktabrda 93 yoshida Du Bois va uning rafiqasi yashashga kirishish va ensiklopediyada ishlashni boshlash uchun Gana shahriga yo'l olishdi.[311] 1963 yil boshida Qo'shma Shtatlar pasportini yangilashdan bosh tortdi, shuning uchun u Gana fuqarosi bo'lishni ramziy ishora qildi.[312]
Ba'zan Du Bois o'sha paytda AQSh fuqaroligidan voz kechgani aytilgan bo'lsa ham,[313][314][315] va u buni amalga oshirish niyatini bildirdi, Du Bois hech qachon bunday qilmagan.[316] Gana bo'lgan ikki yil davomida uning sog'lig'i yomonlashdi va 1963 yil 27 avgustda poytaxtda vafot etdi Akkra 95 yoshida.[312] Ertasi kuni, da Vashingtonda mart, karnay Roy Uilkins yurish qatnashchilaridan yuz minglab Du Boisni bir daqiqalik sukut bilan hurmat qilishlarini so'radi.[317] The Fuqarolik huquqlari to'g'risidagi 1964 y Du Bois butun hayoti davomida olib borgan ko'plab islohotlarni o'zida mujassam etgan vafotidan deyarli bir yil o'tgach amalga oshirilgan.[318]
Du Boisga a davlat dafn marosimi 1963 yil 29-30 avgust kunlari Nkrumaning iltimosiga binoan va g'arbiy devor yaqinida dafn etilgan Christianborg qal'asi (hozirgi Osu qal'asi), keyin hukumat o'rni Akkrada. 1985 yilda yana bir davlat marosimi Du Boisni sharafladi. Xotinining kullari bilan Shirli Grem Du Bois, 1977 yilda vafot etgan, uning jasadi Akkra shahridagi sobiq uyida qayta qabrga qo'yilgan edi Pan-Afrika madaniyati uchun W. E. B. Du Bois yodgorlik markazi uning xotirasida.[319][320] Du Boisning birinchi rafiqasi Nina, ularning o'g'li Burgxardt va 1961 yilda vafot etgan qizi Yolande o'z shahri Massachusets shtatidagi Buyuk Barrington qabristoniga dafn etilgan.
Shaxsiy hayot
Du Bois uyushgan va intizomli edi: uning umrbod rejimi soat 7: 15da ko'tarilishi, soat 5: 00gacha ishlashi, kechki ovqatni iste'mol qilishi va soat 7: 00gacha gazeta o'qishi kerak edi, so'ngra to'shakda yotguncha o'qiydi yoki muloqot qiladi, soat 10:00 gacha. .[321][322] U sinchkovlik bilan rejalashtirgan va tez-tez jadvallari va maqsadlarini katta qog'ozli qog'ozlarga tushirar edi.[323] Ko'pgina tanishlar uni uzoq va begona deb topdilar va u "Doktor Du Bois" deb murojaat qilishni talab qildi.[324] Garchi u ochko'zlik qilmasa ham, sheriklari bilan bir necha yaqin do'stlik aloqalarini o'rnatgan Charlz Yang, Pol Lorens Dunbar, Jon umid va Meri Uayt Ovington.[325] Uning eng yaqin do'sti edi Djoel Spingarn - oq tanli odam - lekin Du Bois Spingarnning ism-sharif asosida bo'lish taklifini hech qachon qabul qilmagan.[326] Du Bois bir narsa edi yoqimli - u rasmiy kiyinib, tayoqni ko'tarib, o'ziga ishonch va qadr-qimmat havosida yurdi.[327] U nisbatan past bo'yli, 5,5 dyuym (166 sm) balandlikda turar va har doim chiroyli mo'ylov va echkini ushlab turardi.[328] U qo'shiq aytishni yaxshi ko'rardi[329] va tennis o'ynash.[47]
Du Bois ikki farzandli bo'lgan Nina Gomerga (taxminan 1870 yilda tug'ilgan, 1896 yilda tug'ilgan, 1950 yilda vafot etgan) uylangan.[330] Ularning o'g'li Burgxardt ikkinchi farzandi, qizi oldida go'dak paytida vafot etdi Yolande, Tug'ilgan. Yolande Fisk universitetida tahsil oldi va o'rta maktab o'qituvchisi bo'ldi Baltimor, Merilend.[331] Uning otasi uni turmushga chiqishga undagan Krafin Kallen, Harlem Uyg'onish davri milliy taniqli shoiri.[332] Ular ikki yil ichida ajrashishdi. U yana turmushga chiqdi va Du Boisning yagona nabirasi bo'lgan qizga ega bo'ldi. Bu nikoh ham ajralish bilan yakunlandi.
Du Bois beva ayol sifatida turmushga chiqdi Sherli Grem (m. 1951, 1977 y.), muallif, dramaturg, bastakor va faol. U o'g'li Devid Gremni nikohga olib keldi. Devid Du Boisga yaqinlashdi va o'gay otasining ismini oldi; u shuningdek afro-amerikalik sabablarga ko'ra ishlagan.[333] Tarixchi Devid Levering Lyuis Du Boisning bir nechta nikohdan tashqari munosabatlar bilan shug'ullanganligini yozgan.[334]
Din
Du Bois Yangi Angliyada qatnashgan bo'lsa ham Jamoat cherkovi bolaligida, u Fisk kollejida bo'lganida uyushgan dinni tark etdi.[335] Voyaga etganida, Du Bois o'zini shunday ta'riflagan agnostik yoki a erkin fikrlovchi, lekin kamida bitta biograf Du Bois deyarli an degan xulosaga keldi ateist.[336] Shu bilan birga, Du Bois asarlarining yana bir tahlilchisi uning davridagi boshqa afroamerikalik diniy ovozlardan tubdan farq qilsa ham, diniy ovozga ega degan xulosaga keldi. Du Boisga 20-asr ma'naviyatini ochib berganligi sabab bo'lgan Ralf Ellison, Zora Nil Xerston va Jeyms Bolduin shuningdek tegishli.[91]
Jamoat namozlarini o'qishni so'rashganda, Du Bois rad etadi.[337] Avtobiografiyasida Du Bois shunday deb yozgan edi:
Men Atlantada bo'lim boshlig'i bo'lganimdan so'ng, unashtiruv amalga oshirildi, chunki men yana namoz o'qishni boshladim ... Men yana biron bir cherkovga qo'shilishdan yoki biron bir cherkov aqidasiga imzo chekishdan bosh tortdim. ... Menimcha, Sovet Ittifoqining zamonaviy tsivilizatsiyaga bergan eng katta sovg'asi bu ruhoniylarning taxtdan tushirilishi va davlat maktablarida din o'qitilishiga yo'l qo'ymaslik edi.[338]
Du Bois Amerika cherkovlarini barcha muassasalar orasida eng kamsituvchi deb aybladi.[339] Shuningdek, u afroamerikalik xristianlikni provakatsion tarzda mahalliy afrikalik dinlar bilan bog'ladi.[340] U vaqti-vaqti bilan dinning afroamerikaliklar hayotidagi foydali rolini - afro-amerikalik jamoalar uchun langar vazifasini o'tagan "asosiy tosh" sifatida tan oldi, lekin umuman afroamerikalik cherkovlar va ruhoniylarni yomon ko'rdi, chunki u ularni qo'llab-quvvatlamaydi irqiy tenglik maqsadlari va faollarning harakatlariga to'sqinlik qildi.[341]
Du Bois shaxsan diniy bo'lmagan bo'lsa-da, u o'z yozuvlarini diniy simbologiya bilan singdirgan. Ko'pgina zamondoshlar uni payg'ambar deb qarashgan.[342][343] Uning 1904 y nasriy she'r, "Credo", diniy uslubda yozilgan aqida va afro-amerikaliklar hamjamiyati tomonidan keng o'qiladi.[344] Bundan tashqari, Du Bois, ham o'z fantastikasida, ham nashr etilgan hikoyalarida Inqiroz, ko'pincha afroamerikaliklarning linchinglari bilan o'xshashliklarni keltirib chiqardi Masihni xochga mixlash.[345] 1920-1940 yillarda Du Bois ochiq-oydin qora messiah simvolizmidan nozikroq messian tiliga o'tdi.[346]
Ovoz berish
1889 yilda Du Bois 21 yoshida ovoz berish huquqiga ega bo'ldi, hayoti davomida u Demokratik va Respublikachilar partiyalari qoniqarsiz bo'lsa, uchinchi partiyalarga ovoz berish falsafasiga amal qildi; yoki uchun ovoz berish ikki yomonlikdan kamroq agar uchinchi variant mavjud bo'lmasa.[347]
Davomida 1912 yilgi prezident saylovi, Du Bois Demokratlar partiyasidan nomzod Vudro Uilsonni qo'llab-quvvatladi, chunki u Uilsonni qo'llab-quvvatlamoqchi bo'lgan bo'lsa-da, "liberal janubiy" edi Teodor Ruzvelt va Progressive Party, ammo Progressivlar qora tanli odamlar duch keladigan muammolarni e'tiborsiz qoldirdilar. Keyinchalik u qaroridan afsuslandi, chunki Uilson irqiy tenglikka qarshi bo'lgan degan xulosaga keldi.[203][347] Davomida 1916 yilgi prezident saylovi u qo'llab-quvvatladi Charlz Evans Xyuz, Respublikachilar nomzodi, chunki Uilson eng katta yovuzlik deb ishongan. Davomida 1920 yilgi prezident saylovi u qo'llab-quvvatladi Uorren G. Xarding, respublikachilar nomzodi, Harding oxiriga etkazishga va'da berganidek Amerika Qo'shma Shtatlari Gaitini bosib oldi. Davomida 1924 yilgi prezident saylovi u qo'llab-quvvatladi Robert M. La Follette, Progressiv nomzod, garchi u La Follette g'olib bo'lolmaydi deb ishongan bo'lsa ham. Davomida 1928 yilgi prezident saylovi u ikkalasiga ham ishongan Gerbert Guver va Al Smit qora tanli saylovchilarni haqorat qildi va uning o'rniga Du Bois sotsialistlardan nomzod Norman Tomasni qo'llab-quvvatladi.[347]
Kimdan 1932 ga 1944, Du Bois Demokratlar partiyasidan nomzod Franklin D. Ruzveltni qo'llab-quvvatladi, chunki Ruzveltning ishchilarga munosabati yanada aniqroq edi. Davomida 1948 yilgi prezident saylovi u qo'llab-quvvatladi Genri A. Uolles, Progressiv nomzod va Progressives nomzodini qo'llab-quvvatladi, Vinsent Xallinan, yana 1952.[347]
Davomida 1956 yil prezident saylovi Du Bois ovoz bermasligini aytdi. U tashqi siyosat, soliqqa tortish va jinoyatchilik siyosatini tanqid qildi Eyzenxauer ma'muriyati va Adlai Stivenson II ushbu siyosatni saqlab qolishni va'da qilgani uchun. Ammo u Sotsialistik partiyaning saylov byulletenlariga kirish imkoniyati yo'qligi sababli u uchinchi tomonga ovoz berolmadi.[347]
Hurmat
- The NAACP taqdirlangan Spingarn medali 1920 yilda Du Boisga.[348]
- Du Bois tarkibiga kiritildi Fisk universiteti bob Phi Beta Kappa 1958 yilda faxriy diplom olish uchun talabalar shaharchasiga qaytib kelganida.[349]
- Du Bois Xalqaro mukofotiga sazovor bo'ldi Lenin tinchlik mukofoti 1959 yilda SSSR tomonidan.[350]
- Du Bois o'sgan uyning joyi yilda Buyuk Barrington, Massachusets, a deb belgilandi Milliy tarixiy yo'nalish 1976 yilda.[351]
- 1992 yilda Amerika Qo'shma Shtatlarining pochta xizmati Du Boisni portreti bilan hurmat qildi pochta markasi.[352] Nominal qiymati 32 ¢ bo'lgan ikkinchi marka 1998 yil 3 fevralda chiqarilgan Asrni nishonlang marka varaqlari seriyasi.
- 1994 yilda, asosiy kutubxona da Massachusets universiteti Amherst Du Bois uchun nomlangan. U o'z hujjatlarini universitetga adabiy ijrochisi, tarixchisi orqali topshirgan Gerbert Apteker.[353]
- 2000 yilda, Garvard universiteti Hutchinsning Afrika va Afro-Amerikalik tadqiqotlari markazi W.E.B.ni mukofotlashni boshladi. Garvardning afrikalik va afro-amerikalik tadqiqotlar sohasidagi eng yuqori sharafi hisoblangan Du Bois medali.[354]
- Pensilvaniya Universitetida Du Bois uchun yotoqxona deb nomlangan bo'lib, u o'zining sotsiologik tadqiqotlari uchun dala tadqiqotlarini o'tkazgan Filadelfiya negr.[355]
- Yotoqxona Du Bois uchun nomlangan Xempton universiteti.
- Africana: Afrika va Afrika-Amerika tajribasi ensiklopediyasi muharrirlari Du Boisdan ilhomlangan va unga bag'ishlangan Kvame Entoni Appiya va Genri Lui Geyts kichik[356]
- Gumboldt universiteti Berlinda uning sharafiga bag'ishlangan bir qator ma'ruzalar bo'lib o'tadi.[357]
- Olim Molefi Kete Asante Du Boisni 2002 yildagi ro'yxatiga kiritgan 100 eng buyuk afro-amerikaliklar.[358]
- 2005 yilda Du Bois medal bilan taqdirlandi Qo'shimcha mil, Vashington shahridagi amerikalik muhim ko'ngillilarga bag'ishlangan yodgorlik.[359]
- Tomonidan berilgan eng yuqori martaba mukofoti Amerika sotsiologik assotsiatsiyasi, W.E.B. Du Bois mukofotiga sazovor bo'lgan stipendiya mukofoti, 2006 yilda Du Bois uchun o'zgartirildi.
- The Yepiskop cherkovi 2009 yilda Bosh konventsiya 3 avgustda Du Boisni har yili nishonlashni ma'qulladi.[360][361]
- Du Bois 2012 yilda Pensilvaniya Universitetining faxriy zafari professori etib tayinlangan.[362][363]
- Du Boisni sharaflash uchun Ayokunle Odeleydan byustga buyurtma berildi va u Klark Atlanta Universitetida tug'ilgan kunining 2013 yil 23 fevralida bag'ishlandi. (o'ngdagi rasm).[364]
- 2018 yil mart oyida W.E.B. Du Bois mukofotlandi Me-Mire Gran-prisi uchun Adabiy uyushmalar Gran-pri 2017.[365]
Tanlangan asarlar
Badiiy bo'lmagan kitoblar
Maqolalar
Avtobiografiyalar
Romanlar
Arxivlari Inqiroz
Yozuvlar
Dissertatsiyalar
Nutqlar
|
Arxiv materiallari
The W. E. B. Du Bois kutubxonasi da Massachusets universiteti Amherst Du Bois arxivi, 294 quti, 89 mikrofilm makaralarini o'z ichiga oladi. 99625 ta mahsulot raqamlashtirildi.[367]
Shuningdek qarang
Izohlar
- ^ Lyuis, Devid Levering (1993). W. E. B. Du Bois: 1868-1919 yillardagi poyga biografiyasi. Nyu-York shahri: Genri Xolt va Ko p. 11. ISBN 9781466841512.
[Du Bois] o'z familiyasini to'g'ri va to'g'ri talaffuz qilishni talab qilar edi. 'Mening ismimning talaffuzi shu Due Boys, oxirgi bo'g'inga urg'u berib, - u sabr-toqat bilan xabardor bo'lmaganlarga tushuntirar edi.
- ^ W. E. B. Du Bois markazi @duboisumass (2018-11-12). "W. E. B. Du Boisga o'z ismini qanday talaffuz qilish haqida yozilgan izohlari bilan xatning tasviri". Twitter.com. Olingan 2019-05-12.
- ^ a b Xorn, p. 7.
- ^ Lyuis, p. 11.
- ^ Lyuis, 14-15 betlar.
- ^ Lyuis, p. 13
- ^ Du Bois, W. E. B. (1984) [1940]. Tong shom. Piscataway NJ: Transaction Publishers. p. 11.
- ^ Lyuis, Devid Levering (1993). W. E. B. Du Bois: 1868-1919 yillardagi poyga biografiyasi. Nyu-York shahri: Genri Xolt va Ko p. 14.
- ^ Piper, Emili; Levinson, Devid (2010). Bir daqiqalik erkin ayol: Elizabeth Freeman va Ozodlik uchun kurash. Solsberi KT: Yuqori Xusatonik vodiysi milliy merosi zonasi. ISBN 978-0-9845492-0-7.
- ^ Lyuis, p. 17.
- ^ Chandler, Naxum Dimitri (2014). X: Negr muammosi fikrlash muammosi sifatida. Nyu-York: Fordham universiteti matbuoti. 100-103 betlar. ISBN 978-0-8232-5407-1.
- ^ Lyuis, p. 18.
- ^ Lyuis, p. 21. Du Bois Meri oilasi Alfredni haydab chiqarishni taklif qildi.
- ^ Rabaka, Reyland (2007), W. E. B. Du Bois va yigirma birinchi asr muammolari: afrikalik tanqidiy nazariya bo'yicha insho, Leksington kitoblari, p. 165.
- ^ Lyuis, 29-30 betlar.
- ^ Lyuis, 27-44-betlar.
- ^ Cebula, Tim, "Buyuk Barrington", Yosh tilida, p. 91.
- ^ Lyuis, 39-40 betlar.
- ^ Lyuis, Katarin, "Fisk universiteti", Yang tilida, p. 81.
- ^ Lyuis, 56-57 betlar.
- ^ Lyuis, 72-78-betlar.
- ^ Lyuis, 69-80 betlar (daraja); p. 69 (moliyalashtirish); p. 82 (meros). Du Bois Garvardga qabul qilingan oltinchi afroamerikalik edi.
- ^ Lyuis, p. 82.
- ^ Lyuis, p. 90.
- ^ Lyuis, 98-103 betlar.
- ^ Morris, Aldon (2015). Olim rad etdi: W. E. B. Du Bois va zamonaviy sotsiologiyaning tug'ilishi. Oklend CA: Kaliforniya universiteti matbuoti. p. 17. ISBN 978-0-520-96048-0.
- ^ Uilyams, Yvonne, "Garvard", Yang tilida, p. 99.
Uning dissertatsiyasi Afrikalik qullar savdosining Amerika Qo'shma Shtatlariga bostirilishi, 1638–1871. - ^ Lyuis tomonidan iqtibos qilingan, 143-145-betlar.
- ^ Gibson, Todd, "Pensilvaniya universiteti", Young, p. 210.
- ^ Lyuis, p. 111.
- ^ Lyuis, pp. 118, 120.
- ^ Lyuis, p. 126. Nina Gomer Du Bois Du Boisning faolligi yoki karerasida katta rol o'ynamagan (qarang: Lyuis, 135, 152-154, 232, 287-290, 296-301, 404-406, 522-525, 628– 630).
- ^ Lyuis, 128-129 betlar. Du Bois Pennda o'qituvchilik lavozimi uchun hech qachon taklif olmaganidan norozi.
- ^ Xorn, 23-24 betlar.
- ^ Bulmer, Martin, "W. E. B. Du Bois ijtimoiy tergovchi sifatida: Filadelfiya Negr, 1899", Martin Bulmer, Kevin Beylz va Ketrin Kish Sklar, nashr. Tarixiy istiqbolda ijtimoiy so'rov, 1880-1940 (1991), 170-188 betlar.
- ^ Caves, R. W. (2004). Shahar entsiklopediyasi. Yo'nalish. 199-200 betlar.
- ^ Lyuis, p. 123. Uning qog'ozi sarlavhali edi Irqlarni saqlash.
- ^ Lyuis, 143–144 betlar.
- ^ Xorn, p. 26.
- ^ Lyuis, 143, 155-betlar.
- ^ Lange, Verner J. (1983). "W. E. B. Du Bois va Afro-Amerikaning birinchi ilmiy tadqiqotlari". Filon. 44 (2): 135–146. doi:10.2307/275025. JSTOR 275025.
[T] u 1894 yildan 1915 yilgacha WEB Du Bois tomonidan boshlangan Afrika madaniyati va afro-amerikalik haqiqatlari va tarixini o'rganishga kashshof bo'lib, nafaqat qora tanlilarning ijtimoiy yoki tarixiy fanlar orasida tasniflangan bo'lishidan qat'i nazar, qat'iy ilmiy asosda olib borilgan birinchi tadqiqotlaridir. - ammo ular Afro-Amerikaning eng qadimgi etnografiyalarini, shuningdek, Amerika Qo'shma Shtatlaridan ijtimoiy ilmiy adabiyotlarning paydo bo'lishiga katta hissa qo'shganligini anglatadi.
- ^ Donaldson, Shou, "Filadelfiya Negr", Young, p. 165. "Filadelfiya negr ikkala (shahar) sotsiologiyasi va afroamerikalik tadqiqotlarda klassik bo'lib turadi, chunki bu negrning birinchi ilmiy tadkikoti va Qo'shma Shtatlardagi birinchi ilmiy sotsiologik tadqiqotidir ".
- ^ Lyuis, p. 148.
- ^ Lyuis, pp. 140, 148 (sinf osti sinf), 141 (qullik).
- ^ Lyuis, 158-160-betlar.
- ^ Lyuis, 161, 235-betlar (Mehnat vazirligi); p. 141 (Mehnat statistikasi byurosi).
- ^ a b Lyuis, p. 157.
- ^ Ramla Bandele, "1900 yilda Pan-Afrika konferentsiyasi" Arxivlandi 2013 yil 22 sentyabr Orqaga qaytish mashinasi, Maqola # 461, Global qora birlik uchun harakatning kelib chiqishi, Global Mapings.
- ^ "Pan-afrikaizm tarixi", Yangi internatsionalist, 326, 2000 yil avgust.
- ^ "(1900) W. E. B. Du Bois," Dunyo xalqlariga "", BlackPast.org.
- ^ Sivagurunatan, Shivani, "Pan-Afrikalik", Devid Deydidinda. Jon Gilmor, Sesiliy Jons (tahr.), Qora Britaniya tarixining Oksford sherigi, Oksford universiteti matbuoti, 2007, 259–260 betlar.
- ^ Pan-Afrika Kongresslari, 1900–1945, BlackPast.org.
- ^ 1900 yilgi Pan-Afrika konferentsiyasining qarori. (PDF) Manba: Ayodele Langley, Qora Afrikadagi ozodlik mafkuralari, London: Rex Collings, 1979, 738-739 betlar.
- ^ Edvards, Brent Xeys (2009), "Diasporaning amaliyoti", Janice A. Radway, Kevin Gaines, Barry Shank, Penny Von Eschen (tahrir), Amerika tadqiqotlari: antologiya, Uili-Blekvell, p. 33.
- ^ Lyuis, Devid Levering, "Odamlarning kichik millati: Veb Du Bois va yigirmanchi asrning boshlarida qora amerikaliklar", Odamlarning kichik millati: W. E. B. Du Bois va afroamerikalik taraqqiyot portretlari. Nyu-York: Amistad, 2003. 24-49 betlar.
- ^ a b "1900 yilgi Parij ko'rgazmasi uchun yig'ilgan afroamerikalik fotosuratlar", Kongress kutubxonasi.
- ^ W.E.B. Massachusets shtatidagi Du Bois markazi Amherst va Battle-Baptist, Uitni (tahrir), W. E. B. Du Boisning ma'lumot portretlari: Qora Amerikani ingl, Princeton Architectural Press, 2018 yil. ISBN 978-1616897062.
- ^ Manski, Jeki. "W.E.B. Du Boisning Vizioner infografikasi birinchi marta to'liq rangda birlashmoqda". Smithsonian jurnali. Olingan 25 avgust 2020.
- ^ Lyuis, p. 161.
- ^ Lyuis, 179–180, 189-betlar.
- ^ Harlan, Lui R. (2006), "Jim Krou davridagi qora tanli etakchi", yilda Buker T. Vashingtonning irqiy siyosati, Donald Kunnigen, Rutledge M. Dennis, Mirtl Gonza Glasko (tahr.), Emerald Group Publishing, p. 26.
- ^ Lyuis, 180-181 betlar.
- ^ Logan, Rayford Uittingem (1997), Rezerford B. Xeysdan Vudrou Uilsongacha bo'lgan negrning xiyonati, Da Capo Press, 275-313 betlar.
- ^ Xarlan, Lui R. (1972), Booker T. Vashington: Qora rahbarning tuzilishi, 1856-1901, Nyu York: Oksford universiteti matbuoti, p. 225,
Sizni Atlantadagi favqulodda yutuqlaringiz bilan chin qalbimdan tabriklashga ijozat bering - bu to'g'ri aytilgan so'z edi.
- ^ "W.E.B.Bu Boisning Booker T. Vashingtonga xat, 1895 yil 24 sentyabr"., Asosiy o'quv rejasi, Kolumbiya kolleji, Kolumbiya universiteti, olingan 28 fevral, 2016
- ^ Xarlan, Lui R. (1986), Booker T. Vashington: Tuskege sehrgar, 1901-1915, Oksford universiteti matbuoti, 71-120 betlar.
- ^ Croce, Paul, "Turar joy va kurashga qarshi", Yangisida, 1-3 betlar. Du Bois 1903 yilgi inshoda "iste'dodli o'ninchi" atamasini ommalashtirgan, ammo u birinchi bo'lib uni ishlatmagan.
- ^ Croce, Paul, "Turar joy va kurashga qarshi", Yangisida, 1-3 betlar.
- ^ Lyuis, p. 162.
- ^ Lyuis, 162-3 bet, Lyuis tomonidan iqtibos olingan Du Bois.
- ^ Lyuis, p. 184.
- ^ Lyuis, 199-200 betlar.
- ^ Lyuis, p. 711.
- ^ Lomotey, 354-355 betlar.
- ^ Lomotey, 355-356 betlar.
- ^ Frazier, Edvard Franklin (1957), Qo'shma Shtatlardagi negr, Nyu York: Macmillan kompaniyasi, p. 459
- ^ Mirdal, Gunnar; Rose, Arnold M. (1964), Amerikalik dilemma: negrlar muammosi va Amerika demokratiyasi, 2, Nyu York: McGraw-Hill, p. 889
- ^ Sowell, Tomas (2005 yil 1-yanvar), "Qora ta'lim: yutuqlar, afsonalar va fojialar", Qora qizil va oq liberallar, Nyu-York: Uchrashuv kitoblari, bet.231–235, ISBN 978-1-59403-086-4
- ^ Sowell, Tomas (1981), Etnik Amerika: tarix, Nyu York: Asosiy kitoblar, p. 208
- ^ Du Bois, W. E. B. (1965 yil noyabr). "W.E.B. Du Bois". Atlantika oyligi (Suhbat). 216 (5). Suhbatdosh Ralf Makgill. 78-81 betlar. Olingan 3-may, 2016.
"Qarama-qarshiliklar, - dedi [Du Bois], - bizdan ko'ra bizning izdoshlarimiz o'rtasida ko'proq rivojlangan ..."
- ^ Lyuis tomonidan iqtibos qilingan, p. 218.
- ^ Lyuis, 215-216-betlar.
- ^ Lyuis, 218-9 betlar
- ^ a b Lyuis, p. 220.
- ^ Lyuis, 227–228 betlar. Ufq u rivojlangan 1910 yilgacha davom etdi Inqiroz NAACP vositasi sifatida nashr etish uchun.
- ^ Lyuis keltirgan to'lov, p. 222.
- ^ a b Gibson, Todd, "Qora xalqning ruhlari", Yosh tilida, p. 198.
- ^ a b Lyuis, p. 191.
- ^ Lyuis, p. 192. Lyuis keltirgan Du Bois.
- ^ Lyuis, 194-195 betlar.
- ^ a b Kan, Jonathon S., Ilohiy norozilik: V. E. B. Du Boisning diniy tasavvurlari, Oksford universiteti matbuoti. ISBN 978-0-19-530789-4.
- ^ Lyuis, p. 223.
- ^ Lyuis, p. 224.
- ^ Lyuis, 224–225-betlar.
- ^ Lyuis, p. 229.
- ^ Lyuis, p. 2226.
- ^ Lyuis, 223-224, 230-betlar.
- ^ Luis tomonidan keltirilgan, p. 230. Konferentsiya Ogayo shtatining Oberlin shahrida bo'lib o'tdi.
- ^ Lyuis, p. 238.
- ^ VendeCreek, Drew, "Jon Braun", Yangida, 32-33 betlar.
- ^ Lyuis, p. 240.
- ^ Lyuis, p. 244 (yordamchilar); p. 249 (ufq).
- ^ a b Lyuis, p. 250.
- ^ a b Lyuis, p. 251.
- ^ Lyuis, p. 252.
- ^ Lyuis, Devid Levering, "Eksklyuzivlikdan tashqari: AQSh tarixiga yozish irqi, klassi, jinsi", sana noma'lum, Nyu-York universiteti, "Silver Dialogues" seriyasi.
- ^ Lyuis, 256-258 betlar.
- ^ Lyuis, p. 258.
- ^ Lyuis, 263-264 betlar.
- ^ Lyuis, p. 264.
- ^ Lyuis, p. 253 (oq tanlilar), 264 (prezident).
- ^ "BR Ambedker WEB Du Bois-ga nima yozgan". Janubiy Osiyo Amerika raqamli arxivi. 2014 yil 22 aprel. Olingan 14 sentyabr 2020.
- ^ "BR Ambedkerning WEB Du Bois-ga xati". UMass Amherst. 1946 yil iyul. Olingan 14 sentyabr 2020.
- ^ Lyuis, 252, 265-betlar.
- ^ Bouulz, Emi, "NAACP", Yangida, 141–144 betlar.
- ^ Lyuis, 268–269 betlar.
- ^ Lyuis, 270-bet (muvaffaqiyat), 384 (tiraj).
- ^ Lyuis, p. 271.
- ^ Lyuis, 279–280-betlar.
- ^ "Tantana" dan iqtibos, Inqiroz, 2 (1911 yil sentyabr), p. 195.
- ^ Lyuis, p. 274.
- ^ Xenkok, Anj-Mari, "Sotsializm / Kommunizm", Yosh tilida, p. 196 (a'zo).
Lyuis, p. 275 (denonsatsiya qilingan) - ^ Lyuis, p. 278. Uilson "har qanday masalada adolat qaror topishini ko'rishga" va'da berdi.
- ^ Lyuis 43, 259, 522, 608-betlar.
- ^ Donaldson, Shou, "Ayollar huquqlari", Yangida, 219–221-betlar.
- ^ Lyuis, 272-273 betlar.
- ^ Lyuis, p. 275.
- ^ Lyubin, Aleks (2005) da keltirilgan Du Bois, Romantik va huquqlar: millatlararo yaqinlik siyosati, 1945–1954, Missisipi universiteti matbuoti, 71-72 bet.
- ^ Lyuis, 312-324-betlar.
- ^ Kory, Fern (2001). "Bir paytlar Aframerikada: parilarning" o'ziga xos "ahamiyati Braunlar kitobida". Lennoks Keyserda, Elizabeth; Pfeiffer, Juli (tahrir). Bolalar adabiyoti. Tvinening AQSh mualliflari seriyasi. 29. Yel universiteti matbuoti. 91-112 betlar. ISBN 978-0-300-08891-5. ISSN 0092-8208.
- ^ Kommers Czarniecki, Kristin (2004). "Braunlar kitobi". Vintzda, Kari D.; Finkelman, Pol (tahrir). Harlem Uyg'onish davri entsiklopediyasi. 1 (A-J). Yo'nalish. p. 196. ISBN 978-1-57958-389-7. LCCN 2004016353.
- ^ Lyuis, 290–291 betlar.
- ^ Lyuis, 293-296 betlar.
- ^ a b Lyuis, p. 301.
- ^ Lyuis, p. 303.
- ^ Braun, Nikki, "Birinchi jahon urushi", Yangida, 224–226 betlar.
- ^ Lyuis, 327-328-betlar.
- ^ a b v Lyuis, p. 335.
- ^ Watts, Trent, "Xalqning tug'ilishi", Yosh tilida, p. 28.
- ^ Lyuis, p. 331.
- ^ Lyuis, p. 332.
- ^ Lyuis, p. 335 (tahririyat), p. 334 (Trotter).
- ^ Lyuis, p. 335 ("Lynching Industry" 1915 yil fevraldagi sonida).
See also the July 1916 article: "The Waco Horror" at Brown University library Arxivlandi 2013 yil 27 dekabrda Orqaga qaytish mashinasi yoki Google Books-da - ^ Lyuis, p. 336.
- ^ Lewis, pp. 357–358. See, for example, Du Bois's editorial in the October 1916 edition of Inqiroz.
- ^ Lombardo, Paul A. (2011), A Century of Eugenics in America: From the Indiana Experiment to the Human Genome Era. 74-75 betlar.
- ^ Lewis, David Levering (2001), W. E. B. Du Bois: Tenglik uchun kurash va Amerika asri 1919–1963, Owl Books. ISBN 978-0-8050-6813-9. p. 223.
- ^ Lyuis, p. 346.
- ^ Lewis, pp. 346–347.
- ^ Lyuis, p. 348.
- ^ Lyuis, p. 349.
- ^ Lyuis, p. 348 (draft), 349 (racism).
- ^ Lyuis, p. 350.
- ^ Lyuis, p. 352.
- ^ Lyuis, p. 353.
- ^ King, William, "Silent Protest Against Lynching", in Young, p. 191.
Lyuis, p. 352.
The first was picketing against Xalqning tug'ilishi. - ^ Lyuis, p. 354.
- ^ Lyuis, p. 355; p. 384: about 1,000 black officers served during World War I.
- ^ Lyuis, p. 359.
- ^ Lyuis, p. 362.
- ^ The column was published in July, but written in June.
- ^ Lyuis, p. 363. The offer was for a role in Military Intelligence.
- ^ Lewis, pp. 363–364.
- ^ Lyuis, p. 366. The commission was withdrawn before Du Bois could begin actual military service.
- ^ Lewis, pp. 367–368. Kitob, The Black Man and the Wounded World, hech qachon nashr etilmagan. Other authors covered the topic, such as Emmett Scott's Jahon urushidagi Amerika negrlarining rasmiy tarixi (1920).
- ^ Lewis, pp. 371, 373.
- ^ Lyuis, p. 368.
- ^ Lyuis, p. 369.
- ^ Lyuis, p. 376.
- ^ Lyuis, p. 381.
- ^ Du Bois quoted in Williams, Chad (2010), Demokratiya mash'alalari: Birinchi Jahon urushi davrida afroamerikalik askarlar, UNC matbuot kitoblari, p. 207.
- ^ a b Lyuis, p. 383.
- ^ Lyuis, p. 389.
- ^ Lyuis, p. 389. The sharecroppers were working with the Amerikaning ilg'or fermerlari va uy xo'jaliklari ittifoqi.
- ^ Lewis, pp. 389–390.
- ^ Lyuis, p. 391.
- ^ Lyuis, p. 391. The other two would be Tong shom va The Autobiography of W. E. Burghardt Du Bois.
- ^ Lyuis, p. 394.
- ^ Lyuis, p. 392 (characterizes as "feminist").
- ^ Lewis, pp. 405–406.
The publication lasted two years, from Jan 1920 to Dec 1921.
Online at Library of Congress (retrieved November 20, 2011). - ^ Lyuis, p. 409.
- ^ Lyuis, p. 414.
- ^ Lyuis, p. 415.
- ^ Lewis, pp. 416–424.
- ^ Lewis, pp. 426–427.
- ^ Du Bois, "The Black Star Line", Inqiroz, September 1922, pp. 210–214. Qabul qilingan 2007 yil 2-noyabr.
- ^ Lyuis, p. 428.
- ^ Lyuis, p. 429.
- ^ Lyuis, p. 465.
- ^ Lewis, pp. 467–468.
- ^ Lewis, pp. 435–437. Quoted (from Inqiroz, August 1911) by Lewis.
- ^ Lyuis, p. 442.
- ^ Lewis, pp. 448–449.
- ^ Lewis, pp. 450–463.
- ^ Lyuis, p. 471 (frequent).
Horne, Malika, "Art and Artists", in Young, pp. 13–15.
Lyuis, p. 475 (article). - ^ Hamilton, Neil (2002), Amerika ijtimoiy etakchilari va faollari, Infobase nashriyoti, p. 121 2. ISBN 9780816045358.
Lyuis, p. 480. - ^ Du Bois, January 1946, quoted by Horne, Malika, "Art and Artists", in Young, pp. 13–15. Emphasis is in Du Bois's original.
- ^ Lyuis, p. 481.
- ^ Lewis, pp. 485, 487.
- ^ "One of the greatest debates ever held, 1929". credo.library.umass.edu. Olingan 24 avgust 2019.
- ^ a b v Frazier, Ian (19 August 2019). "When W. E. B. Du Bois Made a Laughingstock of a White Supremacist". Nyu-Yorker. ISSN 0028-792X. Olingan 24 avgust 2019.
- ^ Taylor, Carol M. (1981). "W.E.B. DuBois's Challenge to Scientific Racism". Qora tadqiqotlar jurnali. 11 (4): 449–460. doi:10.1177/002193478101100405. ISSN 0021-9347. JSTOR 2784074. PMID 11635221. S2CID 45779708.
- ^ a b Du Bois, W. E. B.; Wilson, Woodrow (1973). "My Impressions of Woodrow Wilson". Negr tarixi jurnali. 58 (4): 453–459. doi:10.2307/2716751. ISSN 0022-2992. JSTOR 2716751.
- ^ Yellin, Eric S. (2013). Millat xizmatidagi irqchilik: Vudro Vilsonning Amerikasidagi hukumat ishchilari va rangli chiziq. Shimoliy Karolina universiteti matbuoti. p. 147. ISBN 978-1-4696-0721-4.
- ^ Du Bois, W. E. B. (January 25, 2016). Stewart, Andrew (ed.). "Why the Oscars Don't Deserve People of Color". www.counterpunch.org. CounterPunch. Olingan 17 mart, 2016.
- ^ Lyuis, p. 486.
- ^ Lyuis, p. 487.
- ^ Lewis, pp. 498–499.
- ^ Lewis, pp. 498–507.
- ^ Quoted by Lewis, p. 119.
- ^ Balaji, Murali (2007), The Professor and the Pupil: The Politics and Friendship of W. E. B. Du Bois and Paul Robeson, Nation Books, pp. 70–71.
- ^ Lyuis, p. 513.
- ^ Lyuis, p. 514.
- ^ Lyuis, p. 517.
- ^ Horne, pp. 143–144.
- ^ Lewis, pp. 535, 547.
- ^ Lyuis, p. 544.
- ^ Lyuis, p. 545.
- ^ Lewis, pp. 569–570.
- ^ Lyuis, p. 573.
- ^ Lyuis, p. 549.
- ^ Lewis, pp. 549–550. Lewis states that Du Bois sometimes praised African-American ma'naviyat, but not clergy or churches.
- ^ King, Richard H. (2004), Race, Culture, and the Intellectuals, 1940–1970, Woodrow Wilson Center Press, pp. 43–44.
- ^ Lyuis, p. 551.
- ^ Lyuis, p. 553. The person on the ticket was Jeyms V. Ford, running for vice president.
- ^ Lemert, Charles C. (2002), Dark thoughts: race and the eclipse of society, Psychology Press, pp. 227–229.
- ^ Lewis, pp. 576–583.
- ^ Aptheker, Herbert (1989), The literary legacy of W. E. B. Du Bois, Kraus International Publications, p. 211 (Du Bois called the work his "magnum opus").
- ^ Lyuis, p. 586.
- ^ Lewis, pp. 583–586.
- ^ Lewis, pp. 585–590 (thorough), pp. 583, 593 (ignored).
- ^ Foner, Eric (1 December 1982). "Reconstruction Revisited". Amerika tarixidagi sharhlar. 10 (4): 82–100 [83]. doi:10.2307/2701820. ISSN 0048-7511. JSTOR 2701820.
- ^ "During the civil rights era, however, it became apparent that Du Bois's scholarship, despite some limitations, had been ahead of its time." Campbell, James M.; Rebecca J. Fraser; Peter C. Mancall (2008). Qayta qurish: odamlar va istiqbollar. ABC-CLIO. p. xx. ISBN 978-1-59884-021-6.
- ^ "W. E. B. Du Bois's (1935/1998) Amerikada qora qayta qurish, 1860–1880 is commonly regarded as the foundational text of revisionist African American historiography." Bilbija, Marina (1 September 2011). "Democracy's New Song". Amerika siyosiy va ijtimoiy fanlar akademiyasining yilnomalari. 637 (1): 64–77. doi:10.1177/0002716211407153. ISSN 0002-7162. S2CID 143636000.
- ^ Du Bois, W. E. B. (1935). Qora qayta qurish. Harcourt Brace. p.713.
- ^ Lewis, pp. 611, 618.
- ^ Braley, Mark, "Encyclopedia Projects", in Young, pp. 73–78. Braley summarizes Du Bois's lifelong quest to create an encyclopedia.
- ^ a b Lyuis, p. 600.
- ^ Zacharasiewicz, Waldemar (2007), Images of Germany in American literature, Ayova universiteti matbuoti, p. 120.
- ^ Fikes, Robert, "Germany", in Young, pp. 87–89.
- ^ Broderick, Francis (1959), W. E. B. Du Bois: Negro Leader in a Time of Crisis, Stenford universiteti matbuoti, p. 192.
- ^ Jefferson, Alphine, "Antisemitism", in Young, p. 10.
- ^ Du Bois quoted by Lewis, David (1995), W. E. B. Du Bois: A Reader, p. 81.
- ^ Original Du Bois source: Pitsburg kuryeri, December 19, 1936.
- ^ Kearney, Reginald (1995). "The Pro-Japanese Utterances of W.E.B. Du Bois". Qora tadqiqotlarda hissa. 13 (7): 201–217. Olingan 8 avgust 2020.CS1 maint: ref = harv (havola)
- ^ Gallicchio, Marc S. (2000), The African American Encounter with Japan and China: Black Internationalism in Asia, 1895–1945, Shimoliy Karolina universiteti matbuoti, p. 104, ISBN 978-0-8078-2559-4, OCLC 43334134
- ^ Kearney 1995, p. 204.
- ^ W. E. B. Du Bois, Newspaper Columns, Vol. 1, tahrir. Herbert Aptheker (White Plains, NY: Kraus-Thomson, 1986), pp. 167–68. (Column from the Pittsburg Courier in February 1937.) Quoted in Kearney 1995, p. 205.
- ^ Kearney 1995, 213–215 betlar.
- ^ Lewis, pp. 631–632.
- ^ Lyuis, p. 633. The military later changed its policy, and units such as the Tuskegee Airmen saw combat.
- ^ Lyuis, p. 634.
- ^ Xorn, p. 144.
- ^ Lyuis, p. 637.
- ^ Mostern, Kenneth, "Dusk of Dawn", in Young, pp. 65–66.
- ^ Du Bois quoted by Lewis, p. 637.
- ^ Lewis, pp. 643–644.
- ^ Lyuis, p. 644.
- ^ Spingarn, quoted by Lewis, p. 645.
- ^ Lyuis, p. 648.
- ^ Lyuis, p. 647.
- ^ Lyuis, p. 654.
- ^ Lyuis, p. 656.
- ^ Lewis, pp. 655, 657.
- ^ Overstreet, H. A., Shanba sharhi, quoted in Lewis, p. 657.
- ^ Lyuis, p. 661.
- ^ "A Statement on the Denial of Human Rights to Minorities in the Case of citizens of Negro Descent in the United States of America and an Appeal to the United Nations for Redress", National Association for the Advancement of Colored People (NAACP), 1947; "(1947) W.E.B. DuBois, “An Appeal to the World : A Statement of Denial of Human Rights to Minorities...". Via BlackPast, May 3, 2011.
- ^ Plummer, Brenda Gayle (19 June 2020). "Civil Rights Has Always Been a Global Movement: How Allies Abroad Help the Fight Against Racism at Home". Tashqi ishlar. Vol. 99 yo'q. 5. ISSN 0015-7120.
The United Nations formed at last in 1945, and the U.S. government gave the National Association for the Advancement of Colored People and the National Council of Negro Women ceremonial roles as observers at the founding conference, in the hope of encouraging domestic support for the new institution. Washington was displeased, however, when, in 1947, the NAACP submitted a 96-page petition to the UN Commission on Human Rights, asking it to investigate human rights violations against African Americans in the United States. Edited by W. E. B. Du Bois and titled "An Appeal to the World," the document began with a pointed denunciation of American hypocrisy.
- ^ Civil Rights Congress (August 28, 1970). We Charge Genocide: The Crime of Government Against the Negro People. Olingan 28 avgust, 2017 - Internet arxivi orqali.
- ^ Charles H. Martin, "Internationalizing "The American Dilemma": The Civil Rights Congress and the 1951 Genocide", Amerika etnik tarixi jurnali 16(4), Summer 1997, accessed via JStor.
- ^ Lyuis, p. 663.
- ^ a b v Lyuis, p. 669.
- ^ Lyuis, p. 670.
- ^ Du Bois, Tong shom, quoted by Hancock, "Socialism/Communism", in Young, p. 196. Quote is from 1940.
- ^ Lyuis, p. 669. Du Bois quoted by Lewis.
- ^ Lewis, pp. 681–682.
- ^ Lyuis, p. 683.
- ^ a b Schneider, Paul, "Peace Movement", in Young, p. 163. In his college days, Du Bois vowed to never take up arms.
- ^ Lyuis, p. 685.
- ^ Lewis, pp. 685–687.
- ^ Lyuis, p. 687.
- ^ Lyuis, p. 691.
- ^ Marable, p. xx.
- ^ Marable, p xx . ("ruthless repression").
Marable, Manning (1991), Race, Reform, and Rebellion: The Second Reconstruction in Black America, 1945–1990, Missisipi universiteti matbuoti, p. 104 ("political assassination"). Marable quoted by Gabbidon, p. 55. - ^ Gabbidon, p. 54.
- ^ FBI file on Du Bois Arxivlandi 20 October 2017 at Arxiv-bu. (PDF) Retrieved November 25, 2011.
- ^ Keen, Mike Forrest (2004). Stalking sociologists : J. Edgar Hoover's FBI surveillance of American sociology. Keen, Mike Forrest. Nyu-Brunsvik: Tranzaksiya noshirlari. p. 15. ISBN 978-0-7658-0563-8. OCLC 52739297.
- ^ Lyuis, p. 688.
- ^ Lyuis, p. 689.
- ^ Horne, pp. 168–169.
- ^ Lieberman, Robbie (2000), The Strangest Dream: Communism, Anticommunism, and the U.S. Peace Movement, 1945–1963, Syracuse University Press, pp. 92–93.
- ^ Gabbidon, p. 54: The government felt that the PIC was an agent of the USSR, although that country was never specifically identified.
- ^ Johnson, Robert C., Jr. (1998). Race, Law and Public Policy: Cases and Materials on Law and Public Policy of Race. Qora klassik matbuot. p. 472. ISBN 978-1-58073-019-8. OCLC 54617416. Arxivlandi asl nusxasi 2014 yil 3 mayda.
- ^ Michel, Casey; Freeman, Ben (2020-09-03). "The Danger of Banning Foreign Lobbying: It's a Real Problem, But Biden's Proposal Isn't the Right Fix". Tashqi ishlar. Vol. 99 yo'q. 5. ISSN 0015-7120.
- ^ Lyuis, p. 692 (associates); p. 693 (NAACP); pp. 693–694 (support).
- ^ Lyuis, p. 690
- ^ Jerome, Fred; Taylor, Rodger (July 1, 2006). "Einstein on Race and Racism". Ruhlar. 9 (4): 121. doi:10.1080/10999940701703851. S2CID 141762653.
- ^ Lewis, pp. 696, 707. Du Bois refused to sign a non-Communist affidavit that would enable him to regain his passport.
- ^ Hancock, Ange-Marie, "Socialism/Communism", in Young, p. 197. The NAACP had a Huquqiy mudofaa jamg'armasi for cases like Du Bois's, but they chose not to support Du Bois.
- ^ Lyuis, p. 696.
- ^ Lyuis, p. 697.
- ^ Lewis, pp. 690, 694, 695.
- ^ Lyuis, p. 698.
- ^ Porter, Eric (2012), Kelajakdagi dunyo muammosi: W. E. B. Du Bois va Midcentury-da poyga kontseptsiyasi. Duke University Press, pp. 10, 71.
- ^ Du Bois, W. E. B. "On Stalin", Milliy gvardiya, March 16, 1953.
- ^ Mostern, Kenneth (2001), "Bandung Conference", in Young, pp. 23–24.
- ^ Lewis, pp. 701-06
- ^ Lyuis, p. 709.
- ^ Du Bois (1968), Tarjimai hol, p. 57; quoted by Hancock, Ange-Marie, "Socialism/Communism", in Young, p. 197.
- ^ a b Lewis, pp. 696, 707, 708.
- ^ Lewis, pp. 709–711.
- ^ a b Lyuis, p. 712.
- ^ "Renouncing citizenship is usually all about the Benjamins, say experts". Fox News. 2012 yil 11-may. Olingan 18 may, 2015.
- ^ "Celebrities Who Renounced Their Citizenship". Huffington Post. 2012 yil 1-fevral. Olingan 18 may, 2015.
- ^ Aberjhani, Sandra L. West (2003). Harlem Uyg'onish davri entsiklopediyasi. Infobase nashriyoti. p. 89. ISBN 978-1-4381-3017-0. Olingan 18 may, 2015.
- ^ Lyuis, p. 841, footnote 39.
- ^ Blum, Edward J. (2007), W. E. B. Du Bois, American Prophet, Pensilvaniya universiteti matbuoti, p. 211.
- ^ Xorn, p. xii.
- ^ Bass, Amy (2009), Those About Him Remained Silent: The Battle over W. E. B. Du Bois, Minnesota universiteti matbuoti, p. xiii.
- ^ Shipley, Jesse Weaver; Pierre, Jemima (2007). "The Intellectual and Pragmatic Legacy of Du Bois's Pan-Africanism in Contemporary Ghana". In Keller, Mary; Fontenot Jr., Chester J. (eds.). Re-Cognizing W. E. B. Du Bois in the Twenty-First Century: Essays on W. E. B. Du Bois. Makon, GA: Mercer universiteti matbuoti. 61-87 betlar. ISBN 978-0-88146-077-3.
- ^ Xorn, p. 11.
- ^ Lewis, pp. 74, 231–232, 613.
- ^ Lyuis, p. 231.
- ^ Lewis, pp. 54, 156 (aloof), p. 3 (address).
- ^ Lyuis, p. 54 (gregarious), p. 124 (Young and Dunbar), p. 177 (Hope), pp. 213, 234 (Ovington).
- ^ Lewis, pp. 316–324, 360–368 (Spingarn), p. 316 (best friend), p. 557 (first name basis).
- ^ Lewis, pp. 54, 156, 638.
- ^ Lyuis, p. 54 (height).
- ^ Du Bois, W. E. B. (2001) [first pub. 1968]. "Harvard in the Last Decades of the 19th Century". Yilda Bloom, Garold (tahrir). W. E. B. Du Bois. Modern Critical Views. Nyu-York: Chelsi uyi. p.7. ISBN 978-1-4381-1356-2.
Only one organization did I try to enter, and I ought to have known better than to make this attempt. But I did have a good singing voice and loved music, so I entered the competition for the Glee Club. I ought to have known that Harvard could not afford to have a Negro on its Glee Club traveling about the country. Quite naturally I was rejected.
- ^ "Nina (Gomer) Du Bois (abt. 1870 - 1950)". WikiTree. Olingan 23 avgust 2019.
- ^ Bolden, Tonya (2008). Up Close, W. E. B. Du Bois: A Twentieth-century Life. Pingvin. ISBN 978-0-670-06302-4.
- ^ Jones, Jacqueline C. (2004). "Cullen–Du Bois Wedding". Vintzda, Kari D.; Finkelman, Pol (tahrir). Encyclopedia of the Harlem Renaissance: A–J. Teylor va Frensis. ISBN 978-1-57958-457-3.
- ^ De Luca, Laura, "David Graham Du Bois", in Young, pp. 55–56.
- ^ Lingeman, Richard, "Ruh olovda", The New York Times, November 5, 2000. Retrieved December 2, 2011. A review of The Fight for Equality and the American Century, 1919–1963.
- ^ Lyuis, p. 55.
- ^ Rabaka, p. 127 (freethinker); Lyuis, p. 550 (agnostic, atheist); Johnson, passim (agnostic).
- ^ Lyuis, p. 157; Jonson, p. 55.
- ^ Tarjimai hol, p. 181. Quoted in Rabaka, p. 127.
- ^ Horne, Malika, "Religion", in Young, p. 181.
- ^ Chidester, David, "Religious Animals, Refuge of the Gods and the Spirit of Revolt: W. E. B. Du Bois's representations of Indigenous African Religions", in Mary Keller & Chester J. Fontenot Jr. (eds), Re-cognizing W. E. B. Du Bois in the Twenty-first century: Essays on W. E. B. Du Bois (Mercer University Press, 2007), p. 35. ISBN 978-0-88146-059-9
- ^ Malika Horne, "Religion", in Young, pp. 181–182 ("basic rock"); Lyuis, p. 550.
- ^ Blum, Edward J. (2009), The Souls of W. E. B. Du Bois: New Essays and Reflections, Mercer University Press, pp. iii–xxi.
- ^ For additional analysis of Du Bois and religion, see Blum, Edward J. (2007), W. E. B. Du Bois, American Prophet, University of Pennsylvania Press; and Kahn, Jonathon S. (2011), Divine Discontent: The Religious Imagination of W. E. B. Du Bois, Oksford universiteti matbuoti.
- ^ Lewis, pp. 212–213. "Credo" was reprinted in Du Bois's first autobiography Qorong'u suv (1920) (text available here).
- ^ Kuhl, Michelle, "Resurrecting Black Manhood: W. E. B. Du Bois' Martyr Tales", in Blum & Young (eds), The Souls of W. E. B. Du Bois: New Essays and Reflections (Mercer University Press, 2009), p. 161. ISBN 978-0-88146-136-7
- ^ Brunner, Marta, "The Most Hopeless of Deaths ... Is the Death of Faith: Messianic Faith in the Racial Politics of W. E. B. Du Bois", in Keller & Fontenot (2007), p. 189.
- ^ a b v d e "I Won't Vote". Millat. 2002 yil 7 fevral. Arxivlandi asl nusxasidan 2020 yil 21 iyulda.
- ^ Lyuis, p. 398.
- ^ "W. E. B. Du Bois and members of Phi Beta Kappa, Fisk University, 1958, 1958". credo.library.umass.edu. Olingan 9 aprel 2019.
- ^ Lyuis, p. 3.
- ^ Savage, Beth, (1994), Afroamerikaliklarning tarixiy joylari, John Wiley and Sons, p. 277.
- ^ Sama, Dominic, "New U.S. Issue Honors W. E. B. Du Bois", Chicago Tribune, February 2, 1992. Retrieved November 20, 2011.
- ^ Han, John J. (2007), "W. E. B. Du Bois", in Amerika poyga tartibsizliklar ensiklopediyasi, Greenwood Publishing Group, p. 181.
- ^ "W. E. B. Du Bois Medal Recipients. The Hutchins Center for African & African American Research". hutchinscenter.fas.harvard.edu. Olingan 28 oktyabr 2018.
- ^ "The History of W. E. B. Du Bois College House" Arxivlandi 2012 yil 19 yanvar Orqaga qaytish mashinasi, Pensilvaniya universiteti. Retrieved November 20, 2011.
- ^ Bloom, Harold (2001), W. E. B. Du Bois, Infobase nashriyoti, p. 244.
- ^ "W. E. B. Du Bois Lectures", Humboldt University. Retrieved November 20, 2011.
- ^ Asante, Molefi Kete (2002), 100 eng buyuk afro-amerikalik: biografik entsiklopediya, Prometheus Books, pp. 114–116.
- ^ "Noteworthy", Inqiroz, 2005 yil noyabr / dekabr, p. 64.
- ^ "Holy Women, Holy Men: Celebrating the Saints" (PDF), Church Publishing, 2010. Retrieved November 20, 2011.
- ^ "William Edward Burghardt DuBois: Sociologist, 1963". Yepiskop cherkovi. 2011 yil 17-avgust. Olingan 1 avgust 2019.
- ^ "Dr. William Edward Burghardt Du Bois: Honorary Emeritus Professorship of Sociology and Africana Studies", The University of Pennsylvania Almanac, 2012 yil 7-fevral
- ^ "W. E. B. Du Bois receives honorary emeritus professorship", Kundalik pensilvaniyalik, 2012 yil 19-fevral.
- ^ "Du Bois Art Projects". CAUDuBoisLegacy.net. Klark Atlanta universiteti. Arxivlandi asl nusxasi 2017 yil 20 oktyabrda. Olingan 12 may, 2017.
- ^ WEB Du Bois awarded Grand Prix de la Mémoire: Lebledparle.com
- ^ Bois, W. E. B. (2020). The Gift of Black Folk The Negroes in the Making of America. Newburyport: Open Road Media. ISBN 9781504064200. OCLC 1178648633. Olingan 15 oktyabr 2020.
- ^ "W.E.B. Du Bois Papers". UMass Amherst kutubxonalari. Maxsus to'plamlar va universitet arxivlari. Olingan 8 oktyabr, 2020.
Adabiyotlar
- Gabbidon, Shaun (2007), W. E. B. Du Bois on Crime and Justice: Laying the Foundations of Sociological Criminology, Ashgate Publishing, Ltd, ISBN 978-0-7546-4956-4.
- Horne, Gerald (2010), W. E. B. Du Bois: Biografiya, Greenwood Press, ISBN 978-0-313-34979-9.
- Johnson, Brian (2008), W. E. B. Du Bois: Toward Agnosticism, 1868–1934, Rowman va Littlefield, ISBN 978-0-7425-6449-7.
- Lyuis, Devid Levering (2009), W. E. B. Du Bois: Biografiya, Henry Holt and Co. Single volume edition, updated, of his 1994 and 2001 works. ISBN 978-0-8050-8769-7.
- Du Bois, W. E. B.; Wilson, Woodrow (1973). "My Impressions of Woodrow Wilson". Negr tarixi jurnali. 58 (4): 453–459. doi:10.2307/2716751. ISSN 0022-2992. JSTOR 2716751.
- Lomotey, Kofi (2009), Encyclopedia of African American Education, Volume 1, Sage, ISBN 978-1-4129-4050-4.
- Marable, Manning (2005), W. E. B. Du Bois: Black Radical Democrat, Paradigm Publishers, ISBN 978-1-59451-018-2.
- Rabaka, Reiland (2009), Du Bois's Dialectics: Black Radical Politics and the Reconstruction of Critical Social Theory, Lexington kitoblari, ISBN 978-0-7391-1958-7.
- Young, Mary, and Horne, Gerald (eds.) (2001), W. E. B. Du Bois: An Encyclopedia, Greenwood Publishing Group, ISBN 978-0-313-29665-9.
Qo'shimcha o'qish
| Tashqi video | |
|---|---|
 Presentation by Kwame Anthony Appiah on Lines of Descent, 2014 yil 29 aprel, C-SPAN |
- Appiah, Kwame Anthony (2014). Lines of Descent: W. E. B. Du Bois and the Emergence of Identity. Garvard universiteti matbuoti. ISBN 978-0-674-72491-4.
- Broderick, Francis L. (1959), W. E. B. Du Bois: Negro Leader in a Time of Crisis, Stenford universiteti matbuoti, ASIN B000X665SM.
- Bulmer, Martin (1991). "W. E. B. Du Bois as a Social Investigator: The Philadelphia Negro, 1899", in Martin Bulmer, Kevin Bales, and Kathryn Kish Sklar, eds. The Social Survey in Historical Perspective, 1880–1940 170-188 betlar.
- Crouch, Stanley and Playthell, Benjamin (2002), Reconsidering The Souls of Black Folk, Press ishlaydigan.
- Dorrien, Gary (2015). The New Abolition: W.E.B. Du Bois and the Black Social Gospel. Nyu-Xeyven, KT: Yel universiteti matbuoti.ISBN 978-0300205602.
- Gooding-Williams, Robert (2009), In the Shadow of Du Bois: Afro-Modern Political Thought in America, Garvard universiteti matbuoti, ISBN 978-0-674-03526-3.
- Holt, Thomas C. "Du Bois, W. E. B." yilda Amerika milliy tarjimai holi onlayn (2000).
- Hubbard, Dolan (ed.) (2003). The Souls of Black Folk: One Hundred Years Later, Missuri universiteti matbuoti, ISBN 978-0-8262-1433-1.
- Lyuis, Devid Levering (1994), W. E. B. Du Bois: poyga biografiyasi, 1868-1919, Owl Books. G'olibi Pulitser mukofoti, Bankroft mukofoti, va Frensis Parkman mukofoti. ISBN 978-0-8050-6813-9.
- Lewis, David Levering (2001), W. E. B. Du Bois: Tenglik uchun kurash va Amerika asri 1919–1963, Owl Books. Winner of the 2001 Pulitzer Prize for Biography. ISBN 978-0-8050-6813-9.
- Lewis, David Levering, and Willis, Deborah (2005), A Small Nation of People: W. E. B. Du Bois and African American Portraits of Progress, HarperCollins, ISBN 0-06-081756-9.
- Meier, August (1963), Negro Thought in America, 1880–1915: Racial Ideologies in the Age of Booker T. Washington, University of Michigan Press. ISBN 978-0472061181.
- Mullen, Bill V. (2015). Un-American: W.E.B. Du Bois and the Century of World Revolution. Filadelfiya: Temple universiteti matbuoti.ISBN 978-1439911105.
- Rampersad, Arnold (1976), The Art and Imagination of W. E. B. Du Bois, Garvard universiteti matbuoti, ISBN 978-0-674-04711-2.
- Richardson, Mark. "W.E.B. Du Bois and the Redemption of the Body." Yilda Atalanta qanotlari: Rang chizig'i bo'ylab yozilgan insholar. Camden House, 2019: 73-109. ISBN 1571132392.
- Rudwick, Elliott M. (1968), W. E. B. Du Bois: Propagandist of the Negro Protest, Pensilvaniya universiteti matbuoti, ASIN B00442HZQ2.
- Shaw, Stephanie J. (2013), W. E. B. Du Bois and "The Souls of Black Folk". Chapel Hill, NC: University of North Carolina PressISBN 978-1469626437.
- Sterne, Emma Gelders (1971), His Was The Voice, The Life of W. E. B. Du Bois, Crowell-Collier Press. Book for children. ASIN B000I1XNX2.
- Sundquist, Eric J. (1996) (Ed.), The Oxford W. E. B. Du Bois Reader, Oksford universiteti matbuoti, ISBN 978-0-19-509178-6.
- Wolfenstein, Eugene Victor (2007), A Gift of the Spirit: Reading The Souls of Black Folk, Cornell University Press, 2007, ISBN 0-8014-7353-5.
- Wright, William D. (1985), The Socialist Analysis of W. E. B. Du Bois, T.f.n. dissertation, State University of New York at Buffalo.
- Zuckerman, Phil (2000), Du Bois on Religion, Rowman & Littlefield. A collection of Du Bois's writings on religion, ISBN 978-0-7425-0421-9.
Hujjatli filmlar
- Massiah, Louis (producer and director), W. E. B. Du Bois: A Biography in Four Voices, documentary movie, 1996, California Newsreel
Tashqi havolalar
- Works by or about W. E. B. Du Bois da Internet arxivi
- Works by W. E. B. Du Bois da LibriVox (jamoat domenidagi audiokitoblar)
- W. E. B. Du Bois: Online Resources, from the Library of Congress
- W. E. B. Du Bois National Historic Site
- W. E. B. Du Bois ichida Yangi Jorjiya entsiklopediyasi
- Works by W. E. B. Du Bois da Gutenberg loyihasi
- "W. E. B. Du Bois". Internet falsafasi entsiklopediyasi.
- "Writings of B. Washington and Du Bois" dan C-SPAN "s Amerikalik yozuvchilar: tarixga sayohat
- Works by W. E. B. Du Bois da FRAZER
- Audio of W. E. B. Du Bois lecturing on "Socialism and the American Negro", April 9, 1960 at YouTube
- W.E.B. Du Bois Papers tomonidan o'tkazilgan University of Massachusetts Amherst Special Collections and University Archives
- W. E. B. Dubois Collection. Yel Amerika adabiyoti to'plami. Beinecke noyob kitoblari va qo'lyozmalar kutubxonasi.
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