Malcolm X's view on Civil and Human Rights - A New Negro Speech

Malcolm X had a debate in which himself and another man were debating over Civil or Human rights, this source serves as a thesis to the New Negro concept because of Malcolm's understanding for the necessity to take our struggle and expand it from the level of civil rights (Malcolm understood that the jurisdiction of Uncle Sam regulated civil law, which was matter of you naively taking your case to the criminal) to the level of human rights and taking Uncle Sam to the world court and trialing him for over four hundred years of colonialism and hypocrisy.  Never before have I heard a person attempt to take this whole imperialistic order to the world court and trial it upon the guilt of genocide and diaspora.  I believe that Malcolm X is the next man's New Negro.  Malcolm's journey to decolonizing the white mans culture and reinventing himself through the process of decolonization is a clear sense of what a New Negro should do, to truly unmask the veil of assimilation and acculturation and decolonize the colonization that the oppressive rule has subtly instituted upon each and every Africans here in America and across the globe; Simultaneously, attempting to create a sense of world-wide solidarity amongst Black people.  Malcolm X is the most definitive New Negro/a (Gender Neutral) type I believe because of his boldness and ability to voice the articulation of struggle and knowledge.  The concept of trialing this hypocritical government for the African Diaspora and the underdevelopment of African people goes along with the New Negro, an individual who knows know boundaries because of the freedom in truth and Malcolm new truth, a truth which he exposed as much as he could.  This form of agitation in truth telling was everything that a Black person should not be, and his ability to be profoundly honest and sincere in his ideology is a New Negro act of great Revolution.

Chicago's New Negroes and The New Negro - Similarites and differences

Davarian L. Baldwin's Chicago's New Negroes offers us a different interpretation of the New Negro than that of Alain Locke's interpretation presented in his anthology, The New Negro.  Baldwin looks at the New Negro through a individualist and accomplished lens, while Alain Locke looks at the New Negro through a more symbolic and universal lens.  Baldwin with the examples of Jack Johnson and Madame C.J. Walker and among others, places more of an emphasis on upward mobility and social status, in measuring the work that they have entrepreneur-ed, as the embodiment of the New Negro.  On the other hand, Alain Locke looks more at the art, expression, culture, and creativity that stems from the soul, heart, and emotion of the New Negro as it being a universal language of culture that the New Negro speaks.  None-the-less both these individuals through their work, interpretation and presentation of the Negro Negro give us different ideas, lenses, and understandings of what the New Negro is, can be, and has done in the face of a thwarted history. Nevertheless, the similarities that exist between both Alain Locke's The New Negro's artistic expression and Davarian L. Baldwin's Chicago's New Negroes's entrepreneurial New Negro share the language of resistance to subversion.  Both bring to live the nature of necessity, in doing what is necessary in maintaining and surviving in a racist and degrading social structure.  In  both voicing art and expressing skill, both take part in a dialectic of struggle.  The similarities of being good at something and loving it, because of the joy and happiness that it brings to you, whether it was a smile on the face of Jack Johnson, the community build by Madame C.J. Walker or the theory and poetry of individuals who express themselves in a foreign and assimilated English or Spanish tongue.  The similarities of sharing the words, thoughts, and stories of Negroes, Blacks, Africans, African-Americans, Pan-Africans, etc. is a movement in motion to prevent the genocide of diaspora.

The New Negro/ The Warmth of Other Suns

Claude McKay's poem "Baptism" and the The Warmth of Other Suns" story "The River that keeps running" both articulate and illuminate how struggle comes as a necessary means to overcome when attempting to migrate or transform.  The poem deals with the struggle of an individual going into a furnace while the story tells the accounts of two individuals fleeing the south and migrating into the north. 
The story accounts the struggle that both Arrington High and Henry "Box" Brown endured while migrating into the north.  Both in one way/shape or form were confined into shaped wood body cells on a rain route for a little over a day. When the poem reads, the "terror of heat" in reference to the furnace, I believe that it illuminates the route and journey of torment that both when through just as one would go through when entering a furnace.  The "terror of heat" I believe is a metaphor for the horrible conditions that Blacks of the south faced in attempting to flee into the north.
In another line, the poem reads "into the weird depths of the hottest zone" and in relating this line to the story I took it as it being symbolic of the dangerous conditions that where unknown.  In 1857 Henry "Box" Brown spent 16 hours upside down looked in a box, while Arrington High rode the train in a coffin, the conditions were weird and extremely dangerous if caught.
The line of the poem that i believe really illuminated "The river that keeps running" was "my heart shall tremble not its fate to meet, nor mouth give utterance to any moan."  Like in the story, it was "a ritual of last resort," nothing else mattered than being free and seeking better conditions and in the end like in the poem, "I will come out, back to your world of tears, a stronger soul within a finer frame."  This speaks to both body, mind, spirit, matrix, and apparatus transformation and physical migration that both pieces illuminated and reflected when mirrored together.

1st Blogging Entry: Self-Assessment

I have taken Black Studies 169br with professor Daniels, 102, 103, and currently Black studies 1 with lecturer Otis Madison, 118 and 4 with professor Johnson, 5 and 7 with professor McAuley, 136 with professor Banks, 153 with professor Stewart and currently taking 125 with Strongman.  My first class in the department was Afro-Amerikkkan history with professor Daniels and since then the readings, dialogue and lectures that i have been a part of in majoring in Black studies have helped me become more aware and better informed on the condition and struggle that Black people face in Amerikkka on both a historical and contemporary level.  Coming into UCSB as a transfer student I knew very little about Black history, but my knowledge has evolved into a better one and all credit is due to the professors, most particularly Gaye Theresa Johnson and Otis Madison.  These two individuals have given me the vocabulary and material necessary to understand and better articulate capitalism and racism on a level that i couldn't even begin to understand as a transfer student.  Having been aided with classes on Black Feminism, the Caribbean, and Black music my two years on this campus has become in fluxed with the rich knowledge and history that African-American and Black people have contributed to the world and Amerikkka.