Racial uplift

Term

Racial uplift is a term within the African-American community that motivates educated black people to be responsible in the "lifting"[clarification needed] of the race. This concept traced back to the late 1800s, introduced by black elites, such as W. E. B. Du Bois, Booker T. Washington, and African-American musicians like Florence Price, who were significant contributors.[1] During the beginnings of racial uplift, hymns and negro spirituals played a vital role in shaping the spiritual culture of African Americans. Although these musical selections are mainly prevalent inside the black church, contemporary gospel music has been utilized for the liberation and uplift of the oppressed black race. Aside from music, African-American leaders have used concepts such as Du Bois's double consciousness that describe the idea of blackness and the complexities of identity in the various lens in which the black race envisions themselves in American society.[2]

The talented tenth is a primary example of racial uplift for African Americans. Du Bois was one of the black elites that steered the talented tenth to become prevalent and of importance.[3] Struggling to make racial uplift become relevant,[4] he believed that the black leaders that were sent out to be representatives of their community did not always return to their communities.

## Connection with eugenics[edit]

Eugenics is seen throughout the time of racial uplift due to the control that was placed on people of African-American descent. Eugenics play a role in how racial uplift is viewed, which includes how people are made to think, look, and create community.[5] Some African Americans, both then and now, are said to take on roles which are prevailing in other cultures, making them alter the way in which they choose to live their life. In W. E. B. Du Bois's book, The Souls of Black Folk, he discusses his view on how African Americans are perceived both to themselves and to the ones who are around them, with the term double consciousness.[6] Du Bois himself is known as the father of sociology and pan-Africanism, the idea of all people from African descent becoming unified across the world.[7]

Other African-American authors such as Nathan Hare have written books which attest to eugenics not only being seen in the African-American community but also its promoter of liberation through racial uplift. In Nathan Hare's The Black Anglo-Saxons, he writes about how African Americans had begun to conform with other races and abandon their own cultural identity.[8] Although they are now seen as a higher class, these individuals do not engage in racial uplift to guide other African Americans to where they are. Like many other Nathan Hare books, this book has caused African Americans to realize that not everyone who succeeds in life is willing to come back and give to their community. Nathan Hare himself has written many books which deal with the concept of racial uplift and how African Americans operate in a society where eugenics exist.

## Beauty culture[edit]

With racial uplift being seen as "self-help" for black people, other aspects focused on which African Americans were able to receive an education.[9] The beauty culture played a role in who was sent out as a representative for the African-American community. In W. E. B. Du Bois's book The Souls of Black Folk, he discusses how hair type, color, and attitude determined who was capable of receiving an education and could return to help the black community with racial uplift.[10] If the "wrong" individuals are sent out, then the community will be considered doomed due to that individual's incapability to perform at a certain level. Touching on eugenics, many African Americans were unaware of how the way they look, their mannerisms, and how they interact with those around them affect their capability to be well educated. With the color of a person's skin being the first physical feature people saw during this time, this led to rising colorism, a contradicting approach to racial uplift.

### Colorism[edit]

Colorism, sometimes known as shadism, is when someone is treated differently due to the color of their skin by someone in their own race.[11] People of light shades are said to be more favorable and according to W. E. B. Du Bois, these were the individuals that would have an easier time with receiving an education.[12] Then, take that same knowledge that they learned and teach the community they live in. During this time, a test known as the "brown paper bag test" was used to assess the shade of an African American.[13] This test was not only used to determine who could attend historically black colleges during the late 1800s and early 1900s, but also to be seen as a leader or relevant to their own kind.[14] In connection with eugenics, colorism is a form of discrimination that excludes someone because of being a darker shade. With racial uplift, it is challenging for African Americans to uplift one another if they are concentrating on one's skin tone.[15]

## See also[edit]

* Their Eyes Were Watching God

## References[edit]

1. ^ Schenbeck, Lawrence (2012). Racial Uplift and American Music, 1878-1943. United States of America: The University Press of Mississippi. pp. 3–5. ISBN 978-1-61703-229-5.
2. ^ Chresfield, M. (2013). "To Improve the Race: Eugenics as a Strategy for Racial Uplift". `{{cite journal}}`: Cite journal requires `|journal=` (help)
3. ^ Moore, J.M. (2003). Booker T. Washington, W.E.B. Du Bois, and the struggle for racial uplift. Wilmington, DE: Scholarly Resources.
4. ^ Gaines, Kevin (1991). Uplifting the Race: Black middle-class ideology in the era of the "New Negro" 1890-1935.
5. ^ Barrett, D (2004). "Globalizing social movement theory: The case of eugenics. Theory and Society". `{{cite journal}}`: Cite journal requires `|journal=` (help)
6. ^ Du Bois, W. E. B. (William Edward Burghardt), 1868-1963, author. (2019-05-28). The Souls of Black Folk: the Unabridged Classic. Simon and Schuster. ISBN 9781945186646. OCLC 1099525108. `{{cite book}}`: `|last=` has generic name (help)CS1 maint: multiple names: authors list (link) CS1 maint: numeric names: authors list (link)
7. ^ Martin, Tony, 1942-2013. (1984). The Pan-African connection : from slavery to Garvey and beyond. 1985 printing (1st Majority Press ed.). Dover, Mass.: Majority Press. ISBN 0912469110. OCLC 10833862.`{{cite book}}`: CS1 maint: multiple names: authors list (link) CS1 maint: numeric names: authors list (link)
8. ^ Hare, Nathan. (1991). The Black Anglo-Saxons (2nd ed.). Chicago: Third World Press. ISBN 0883781301. OCLC 25043432.
9. ^ Peebles-Wilkins, Wilma (2013-06-11), "Washington, Booker Taliaferro", Encyclopedia of Social Work, NASW Press and Oxford University Press, doi:10.1093/acrefore/9780199975839.013.815, ISBN 9780199975839
10. ^ Du Bois, W. E. B. (William Edward Burghardt), 1868-1963, author. (2019-05-28). The Souls of Black Folk: the Unabridged Classic. Simon and Schuster. ISBN 9781945186646. OCLC 1099525108. `{{cite book}}`: `|last=` has generic name (help)CS1 maint: multiple names: authors list (link) CS1 maint: numeric names: authors list (link)
11. ^ "Globalization, Indian Beauty Nationalism, and Colorism", The Global Beauty Industry, Routledge, 2015-09-16, pp. 52–72, doi:10.4324/9781315733432-4, ISBN 9781315733432
12. ^ The Souls of Black Folk. 2017-07-05. doi:10.4324/9781912282593. ISBN 9781912282593.
13. ^ "Blue Vein Society/Paper Bag Test", Encyclopedia of Human Services and Diversity, SAGE Publications, Inc., 2014, doi:10.4135/9781483346663.n68, ISBN 9781452287485
14. ^ Miller, Tara D. (2016-04-28), "The Significant Value of Historically Black Colleges and Universities", Graduate Education at Historically Black Colleges and Universities (HBCUs), Routledge, pp. 113–123, doi:10.4324/9781315648859-10, ISBN 9781315648859, S2CID 159017961
15. ^ Uzogara, Ekeoma E.; Lee, Hedwig; Abdou, Cleopatra M.; Jackson, James S. (2014-04-01). "A comparison of skin tone discrimination among African American men: 1995 and 2003". Psychology of Men & Masculinity. 15 (2): 201–212. doi:10.1037/a0033479. ISSN 1524-9220. PMC 4365794. PMID 25798076.