Background
Moses, Wilson Jeremiah was born on March 5, 1942 in Detroit, Michigan, United States. Son of William Heard and Ida Mae Moses.
(This remarkable biography, based on much new information,...)
This remarkable biography, based on much new information, examines the life and times of one of the most prominent African-American intellectuals of the nineteenth century. Born in New York in 1819, Alexander Crummell was educated at Queen's College, Cambridge, after being denied admission to Yale University and the Episcopal Seminary on purely racial grounds. In 1853, steeped in the classical tradition and modern political theory, he went to the Republic of Liberia as an Episcopal missionary, but was forced to flee to Sierra Leone in 1872, having barely survived republican Africa's first coup. He accepted a pastorate in Washington, D.C., and in 1897 founded the American Negro Academy, where the influence of his ideology was felt by W.E.B. Du Bois and future progenitors of the Garvey Movement. A pivotal nineteenth-century thinker, Crummell is essential to any understanding of twentieth-century black nationalism.
http://www.amazon.com/gp/product/0195050967/?tag=2022091-20
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(The "golden age" of black nationalism began in response t...)
The "golden age" of black nationalism began in response to the passage of the Fugitive Slave Act of 1850 and extended to the time of Marcus Garvey's imprisonment in 1925. During these seventy-five years, an upsurge of back-to-Africa schemes stimulated a burst of literary output and nurtured the growth of a tradition that flourished until the end of the century. This tradition then underwent a powerful revitalization with the rise of Marcus Garvey and the ideological Pan-Africanism of W.E.B. Du Bois. In this controversial volume, The Golden Age of Black Nationalism, Wilson Jeremiah Moses argues that by adopting European and American nationalist and separatist doctrines, black nationalism became, ironically, a vehicle for the assimilationist values among black American intellectuals. First providing the historical background to black nationalism and Pan-Africanism, he then explores the specific manifestations of the tradition in the intellectual and institutional history of black Americans. He describes the work of Alexander Crummell, W.E.B. Du Bois, Frederick Douglass, Booker T. Washington--specifically challenging the traditional interpretation of Washington as a betrayer of Douglass' vision--and the National Association of Colored Women. Moses also examines the tradition of genteel black nationalism in literature, concentrating on the novels of Martin Delany and Sutton Griggs, as well as the early poetry of W.E.B. Du Bois. Using literary history instead of literary criticism, he identifies the particularly Anglo-African qualities in these works. He concludes with a description of those trends that led to the decline of classical black nationalism at the time of the Harlem Renaissance and the "New Negro Movement," which attempted to redefine the cultural and spiritual goals of Afro-Americans. Offering both a critical and sympathetic treatment of the black nationalist movement in the United States, Moses' study will stimulate further debate concerning the nature of the assimilationist tendencies dominating black nationalist ideology in the "golden age."
http://www.amazon.com/gp/product/0195206398/?tag=2022091-20
( “Martin Luther King is dead and the millenarian integra...)
“Martin Luther King is dead and the millenarian integrationalism that he symbolized sleeps with him,” but messianic Christian rhetoric still characterizes black oratory both from the pulpit and on the hustings. Dead, too, are the chief American prophets of Pan-Islam, but the Ethiopian Hebrews and Moorish Science Temple are still active. “As black messianic myths die out,” this book argues, “new ones spring up to take their places.” Dr. Moses views black messianism as “a powerful and, in many respects, a beautiful myth, permeating the thinking of both white and black Americans since the late 18th century.” But, he points out, black messianism was evident as early as 1788 in the writings of “Othello,” or 1791, when Benjamin Banneker wrote to Thomas Jefferson of the Negro’s divine right to share the new nation’s “peculiar blessing of the heaven.” The author carefully defines the concept of messianism, and considers “redemptive mission” as a key attribute of the conception—one with which Harriet Beecher Stowe endowed Uncle Tom (despite activists’ mistaken notion of him as servile). The mythic black hero as messiah is a pervasive theme in literary and social expressions as disparate as the writings of Booker T. Washington, Marcus Garvey, W.E.B. Dubois, and Ralph Ellison, and the cults that developed around Joe Louis, Malcolm X, and others. Following the methodology used by Henry Nash Smith in Virgin Land: The American West as Symbol and Myth, Dr. Moses presents a “new angle of vision on many of the issues of black messianism and on the leading figures in the movement.” The author concludes that—despite the frequent excesses and even absurdities of black messianism—the American traditions of “evangelical reform, perfectionism, and the social gospel” offer more promise than today’s widespread “narcissistic anarchism.” Reviewers commented that “Dr. Moses’ analysis is as probing as anything “ and that the book “will stir controversy as well as praise by other scholars in the field.”
http://www.amazon.com/gp/product/0271009330/?tag=2022091-20
Moses, Wilson Jeremiah was born on March 5, 1942 in Detroit, Michigan, United States. Son of William Heard and Ida Mae Moses.
Bachelor, Wayne State University, 1965; Master of Arts, Wayne State University, 1967; Doctor of Philosophy, Brown U., 1975.
Assistant professor, U. Iowa, Iowa City, 1971-1976; associate professor, Southern Methodist U., Dallas, 1976-1980; associate professor, Brown U., Providence, 1980-1986; professor of history and English, Brown U., Providence, 1986-1988; professor of history and English, director Afro-American studies, Boston University, 1988-1992; professor of history, Pennsylvania State University, University Park, since 1992.
( “Martin Luther King is dead and the millenarian integra...)
(This remarkable biography, based on much new information,...)
(The "golden age" of black nationalism began in response t...)
(Will be shipped from US. Used books may not include compa...)
Member Alpha Phi Alpha.
Married Maureen Connor, November 30, 1963. Children: William, Jeremiah.