Abstract
In 1900, W. E. B. Du Bois saw a world divided by a single color line. Ours is a world still fractured by race, but in which relations between people of color have become as important as relations between the white and colored worlds. The problem of the twenty-first century is the problem of color lines. Dover anticipated the shift from the color line to the prism of race. Like Du Bois and many other colored cosmopolitans, Dover thought on multiple scales simultaneously. He envisioned a spectrum of solidarities between the individual and the global, a spectrum rooted in the ability of color to unite without erasing difference. Born in response to the pervasiveness of empire and white supremacy, colored solidarity was from its inception a form of global resistance. Its geographical ambitions did not, however, entail repudiating all borders. As Dover’s life makes clear, the idea of colored solidarity was rooted in the African American experience of being a racial minority within the United States but a racial majority within the colored world. A generation of African American intellectuals crafted conceptions of solidarity that crossed borders without erasing them. In the intellectual world that Dover built along with Du Bois, Hughes, and Robeson, it was possible to be both racial and antiracial, national and transnational. In the wake of decolonization, that world fractured along with the transnational cosmopolitan networks that had facilitated its growth.
History in the rest of this fateful, tragic century will be very much on the side of the coloured peoples.
—Cedric Dover, “These Things We Shared,” 19531
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Notes
Nico Slate, ed., Black Power Beyond Borders (New York: Palgrave Macmillan, forthcoming); “American Negro Art,” in Dover Papers, MARBL. Cedric Dover, “These Things We Shared: An Appendix,” Phylon 14, no. 2 (2nd Quarter, 1953): 145–146.
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The history of colored cosmopolitanism, a history of activists working to create solidarities across multiple divides, both supports and balances the argument that Daniel T. Rodgers offers in his sweeping Age of Fracture (Cambridge, MA: Harvard University Press, 2011). Rodgers’s careful and contextualized analysis stands in contrast with the alarmist tracks that were produced in the 1990s as a response to the extreme racial and cultural nationalism of some advocates of multiculturalism. See, for example, Tamar Jacoby, Someone Else’s House: America’s Unfinished Struggle for Integration (New York: Free Press, 1998)
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Slate, N. (2014). Conclusion. In: The Prism of Race. Palgrave Macmillan, New York. https://doi.org/10.1057/9781137484116_7
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