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For Du Bois, a politics suitable to counter Jim Crow had to upliftthe black masses—to assimilate them to the constitutive norms ofmodernity—and to heed the ethos of the black folk. Inshort, it had to be a politics that embraced and promoted the corevalues of modern life while expressing the spiritual identity of thefolk. Du Bois envisions black elites—the so-called“talented tenth” (1903b)—as deploying a politics ofexpressive modernization to uplift the black masses. Elitecontrol of black politics can be authoritative and effective, heargues, only if it expresses a collective spirit that unites blackpeople.
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Washington held that if blacks endeavored to helpthemselves—to discipline their bodies, to cultivateentrepreneurial virtues (e.g. thrift, spirit of industry, and economy),and to acquire the knowledge of a trade—they would thrive in thecapitalist market and, due to their business success, bring an end toJim Crow and win the franchise. In short, he believed that blackself-help efforts were sufficient to engender business success, andthat business success was sufficient to persuade whites to extend toblacks the civil and political rights they required for incorporationinto the mainstream of American society (Washington, 1901).
Exam #4: Marx’s Influence of Du Bois’ Theory | GOLDEN …
Du Bois also holds that the spiritual distinctiveness of asocio-historical race cannot be explained in terms of physical,biological facts. Like Wilhelm Dilthey, whose Introduction tothe Human Sciences (1883) had appeared a decade before Du Boisheard him lecture in Berlin, he expressly questions the possibility ofcausal explanations that reduce spiritual facts and differences tobiological facts and differences. Thus, Du Bois rejectsthe physio-biological reductionism characteristic of nineteenth centuryracial science: the thesis that physical racial differences causallyexplain the spiritual and cultural differences between racialgroups. Spiritual differences have historical and social causes(law, religion, and so on), which Du Bois takes to be causallyindependent of biological racial facts (1897a, 54–55).
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We performed in 3 different venues: a 14th Century Castle: Wittenberg Castle; a state of the arts theatre: the Korzo in the Hague; and a 15th Century Church in Kortenhoef. It was quite a wonderful experience, sold out houses in all 3 places. Thanks to Herman van Karnebeek, PJ Noordhoek Hegt, and Caroline Noordhoek Hegt and their respective spouses, what seemed to be months and months of e-mail planning, came to fruition, and in a whirlwind of activity and motion, the tour was happening, and then over.