Darkwater: The Givens Collection

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9780743460606: Darkwater: The Givens Collection

W.E.B. Du Bois, one of the most celebrated intellectuals of the twentieth century, published Darkwater -- a powerful collection of essays, verse and fiction -- in 1920, two decades after his most famous book, The Souls of Black Folk. Throughout his long life and extraordinary career as a scholar, activist, writer and educator, Du Bois's body of work illumined America's understanding of the "problem of the color line." While much of his early texts were sociological investigations of the Black community, the author increasingly incorporated autobiographical, poetic and spiritual elements into his works. The results are some of the most electrifying commentaries ever written on race and class in America.
After decades of obscurity, this literary jewel is presented with a new introduction written by David Levering Lewis, author of W.E.B. Du Bois: Biography of a Race, 1868-1919 and W.E.B. Du Bois: The Fight for Equality and the American Century, 1919-1963; Lewis is the foremost scholar of the work of Du Bois.
"If The Souls of Black Folk achieved its singular impact through W.E.B. Du Bois's masterly interweaving of the personal and the universal in such a way that each appropriated something of the illustrative and symbolic value of the other, much of Darkwater: Voices from Within the Veil was a cri de coeur in which the author's anger at the absurdities of racial prejudice crackled through the text like electric jolts that scorched, illumined, or stunned."
-- David Levering Lewis, from the Introduction

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About the Author:

William Edward Burghardt “W. E. B.” Du Bois was an American sociologist, historian, civil rights activist, Pan-Africanist, author, and editor. Born in Great Barrington, Massachusetts, Du Bois grew up in a relatively tolerant and integrated community.

Excerpt. Reprinted by permission. All rights reserved.:

CHAPTER I: THE SHADOW OF YEARS

I was born by a golden river and in the shadow of two great hills, five years after the Emancipation Proclamation. The house was quaint, with clapboards running up and down, neatly trimmed, and there were five rooms, a tiny porch, a rosy front yard, and unbelievably delicious strawberries in the rear. A South Carolinian, lately come to the Berkshire Hills, owned all this -- tall, thin, and black, with golden earrings, and given to religious trances. We were his transient tenants for the time.

My own people were part of a great clan. Fully two hundred years before, Tom Burghardt had come through the western pass from the Hudson with his Dutch captor, "Coenraet Burghardt," sullen in his slavery and achieving his freedom by volunteering for the Revolution at a time of sudden alarm. His wife was a little, black, Bantu woman, who never became reconciled to this strange land; she clasped her knees and rocked and crooned:

"Do bana coba -- gene me, gene me!
Ben d'nuli, ben d'le -- "


Tom died about 1787, but of him came many sons, and one, Jack, who helped in the War of 1812. Of Jack and his wife, Violet, was born a mighty family, splendidly named: Harlow and Ira, Cloë, Lucinda, Maria, and Othello! I dimly remember my grandfather, Othello, -- or "Uncle Tallow," -- a brown man, strong-voiced and redolent with tobacco, who sat stiffly in a great high chair because his hip was broken. He was probably a bit lazy and given to wassail. At any rate, grandmother had a shrewish tongue and often berated him. This grandmother was Sarah -- "Aunt Sally" -- a stern, tall, Dutch-African woman, beak-nosed, but beautiful-eyed and golden-skinned. Ten or more children were theirs, of whom the youngest was Mary, my mother.

Mother was dark shining bronze, with a tiny ripple in her black hair, black-eyed, with a heavy, kind face. She gave one the impression of infinite patience, but a curious determination was concealed in her softness. The family were small farmers on Egremont Plain, between Great Barrington and Sheffield, Massachusetts. The bits of land were too small to support the great families born on them and we were always poor. I never remember being cold or hungry, but I do remember that shoes and coal, and sometimes flour, caused mother moments of anxious thought in winter, and a new suit was an event!

At about the time of my birth economic pressure was transmuting the family generally from farmers to "hired" help. Some revolted and migrated westward, others went cityward as cooks and barbers. Mother worked for some years at house service in Great Barrington, and after a disappointed love episode with a cousin, who went to California, she met and married Alfred Du Bois and went to town to live by the golden river where I was born.

Alfred, my father, must have seemed a splendid vision in that little valley under the shelter of those mighty hills. He was small and beautiful of face and feature, just tinted with the sun, his curly hair chiefly revealing his kinship to Africa. In nature he was a dreamer, -- romantic, indolent, kind, unreliable. He had in him the making of a poet, an adventurer, or a Beloved Vagabond, according to the life that closed round him; and that life gave him all too little. His father, Alexander Du Bois, cloaked under a stern, austere demeanor a passionate revolt against the world. He, too, was small, but squarish. I remember him as I saw him first, in his home in New Bedford, -- white hair close-cropped; a seamed, hard face, but high in tone, with a gray eye that could twinkle or glare.

Long years before him Louis XIV drove two Huguenots, Jacques and Louis Du Bois, into wild Ulster County, New York. One of them in the third or fourth generation had a descendant, Dr. James Du Bois, a gay, rich bachelor, who made his money in the Bahamas, where he and the Gilberts had plantations. There he took a beautiful little mulatto slave as his mistress, and two sons were born: Alexander in 1803 and John, later. They were fine, straight, clear-eyed boys, white enough to "pass." He brought them to America and put Alexander in the celebrated Cheshire School, in Connecticut. Here he often visited him, but one last time, fell dead. He left no will, and his relations made short shrift of these sons. They gathered in the property, apprenticed grandfather to a shoemaker; then dropped him.

Grandfather took his bitter dose like a thoroughbred. Wild as was his inner revolt against this treatment, he uttered no word against the thieves and made no plea. He tried his fortunes here and in Haiti, where, during his short, restless sojourn, my own father was born. Eventually, grandfather became chief steward on the passenger boat between New York and New Haven; later he was a small merchant in Springfield; and finally he retired and ended his days at New Bedford. Always he held his head high, took no insults, made few friends. He was not a "Negro"; he was a man! Yet the current was too strong even for him. Then even more than now a colored man had colored friends or none at all, lived in a colored world or lived alone. A few fine, strong, black men gained the heart of this silent, bitter man in New York and New Haven. If he had scant sympathy with their social clannishness, he was with them in fighting discrimination. So, when the white Episcopalians of Trinity Parish, New Haven, showed plainly that they no longer wanted black folk as fellow Christians, he led the revolt which resulted in St. Luke's Parish, and was for years its senior warden. He lies dead in the Grove Street Cemetery, beside Jehudi Ashmun.

Beneath his sternness was a very human man. Slyly he wrote poetry, -- stilted, pleading things from a soul astray. He loved women in his masterful way, marrying three beautiful wives in succession and clinging to each with a certain desperate, even if unsympathetic, affection. As a father he was, naturally, a failure, -- hard, domineering, unyielding. His four children reacted characteristically: one was until past middle life a thin spinster, the mental image of her father; one died; one passed over into the white world and her children's children are now white, with no knowledge of their Negro blood; the fourth, my father, bent before grandfather, but did not break -- better if he had. He yielded and flared back, asked forgiveness and forgot why, became the harshly-held favorite, who ran away and rioted and roamed and loved and married my brown mother.

So with some circumstance having finally gotten myself born, with a flood of Negro blood, a strain of French, a bit of Dutch, but, thank God! no "Anglo-Saxon," I come to the days of my childhood.

They were very happy. Early we moved back to Grandfather Burghardt's home, -- I barely remember its stone fireplace, big kitchen, and delightful woodshed. Then this house passed to other branches of the clan and we moved to rented quarters in town, -- to one delectable place "upstairs," with a wide yard full of shrubbery, and a brook; to another house abutting a railroad, with infinite interests and astonishing playmates; and finally back to the quiet street on which I was born, -- down a long lane and in a homely, cozy cottage, with a living-room, a tiny sitting-room, a pantry, and two attic bedrooms. Here mother and I lived until she died, in 1884, for father early began his restless wanderings. I last remember urgent letters for us to come to New Milford, where he had started a barber shop. Later he became a preacher. But mother no longer trusted his dreams, and he soon faded out of our lives into silence.

From the age of five until I was sixteen I went to school on the same grounds, -- down a lane, into a widened yard, with a big choke-cherry tree and two buildings, wood and brick. Here I got acquainted with my world, and soon had my criterions of judgment.

Wealth had no particular lure. On the other hand, the shadow of wealth was about us. That river of my birth was golden because of the woolen and paper waste that soiled it. The gold was theirs, not ours; but the gleam and glint was for all. To me it was all in order and I took it philosophically. I cordially despised the poor Irish and South Germans, who slaved in the mills, and annexed the rich and well-to-do as my natural companions. Of such is the kingdom of snobs!

Most of our townfolk were, naturally, the well-to-do, shading downward, but seldom reaching poverty. As playmate of the children I saw the homes of nearly every one, except a few immigrant New Yorkers, of whom none of us approved. The homes I saw impressed me, but did not overwhelm me. Many were bigger than mine, with newer and shinier things, but they did not seem to differ in kind. I think I probably surprised my hosts more than they me, for I was easily at home and perfectly happy and they looked to me just like ordinary people, while my brown face and frizzled hair must have seemed strange to them.

Yet I was very much one of them. I was a center and sometimes the leader of the town gang of boys. We were noisy, but never very bad, -- and, indeed, my mother's quiet influence came in here, as I realize now. She did not try to make me perfect. To her I was already perfect. She simply warned me of a few things, especially saloons. In my town the saloon was the open door to hell. The best families had their drunkards and the worst had little else.

Very gradually, -- I cannot now distinguish the steps, though here and there I remember a jump or a jolt -- but very gradually I found myself assuming quite placidly that I was different from other children. At first I think I connected the difference with a manifest ability to get my lessons rather better than most and to recite with a certain happy, almost taunting, glibness, which brought frowns here and there. Then, slowly, I realized that some folks, a few, even several, actually considered my brown skin a misfortune; once or twice I became painfully aware that some human beings even thought it was a crime. I was not for a moment daunted, -- although, of course, there were some days of secret tears -- rather I was spurred to tireless effort. If they beat me at anything, I was grimly determined to make them sweat for it! Once I remember challenging a great, hard farmer-boy to battle, when I knew he could whip me; and he did. But ever after, he was polite.

As time flew I felt not so much disowned and rejected as rather drawn up into higher spaces and made part of a mightier mission. At times I almost pitied my pale companions, who were not of the Lord's anointed and who saw in their dreams no splendid quests of golden fleeces.

Even in the matter of girls my peculiar phantasy asserted itself. Naturally, it was in our town voted bad form for boys of twelve and fourteen to show any evident weakness for girls. We tolerated them loftily, and now and then they played in our games, when I joined in quite as naturally as the rest. It was when strangers came, or summer boarders, or when the oldest girls grew up that my sharp senses noted little hesitancies in public and searchings for possible public opinion. Then I flamed! I lifted my chin and strode off to the mountains, where I viewed the world at my feet and strained my eyes across the shadow of the hills.

I was graduated from high school at sixteen, and I talked of "Wendell Phillips." This was my first sweet taste of the world's applause. There were flowers and upturned faces, music and marching, and there was my mother's smile. She was lame, then, and a bit drawn, but very happy. It was her great day and that very year she lay down with a sigh of content and has not yet awakened. I felt a certain gladness to see her, at last, at peace, for she had worried all her life. Of my own loss I had then little realization. That came only with the after-years. Now it was the choking gladness and solemn feel of wings! At last, I was going beyond the hills and into the world that beckoned steadily.

There came a little pause, -- a singular pause. I was given to understand that I was almost too young for the world. Harvard was the goal of my dreams, but my white friends hesitated and my colored friends were silent. Harvard was a mighty conjure-word in that hill town, and even the mill owners' sons had aimed lower. Finally it was tactfully explained that the place for me was in the South among my people. A scholarship had been already arranged at Fisk, and my summer earnings would pay the fare. My relatives grumbled, but after a twinge I felt a strange delight! I forgot, or did not thoroughly realize, the curious irony by which I was not looked upon as a real citizen of my birth-town, with a future and a career, and instead of being sent to a far land among strangers who were regarded as (and in truth were) "mine own people."

Ah! the wonder of that journey, with its faint spice of adventure, as I entered the land of slaves; the never-to-be-forgotten marvel of that first supper at Fisk with the world "colored" and opposite two of the most beautiful beings God ever revealed to the eyes of seventeen. I promptly lost my appetite, but I was deliriously happy!

As I peer back through the shadow of my years, seeing not too clearly, but through the thickening veil of wish and after-thought, I seem to view my life divided into four distinct parts: the Age of Miracles, the Days of Disillusion, the Discipline of Work and Play, and the Second Miracle Age.

The Age of Miracles began with Fisk and ended with Germany. I was bursting with the joy of living. I seemed to ride in conquering might. I was captain of my soul and master of fate! I willed to do! It was done. I wished! The wish came true.

Now and then out of the void flashed the great sword of hate to remind me of the battle. I remember once, in Nashville, brushing by accident against a white woman on the street. Politely and eagerly I raised my hat to apologize. That was thirty-five years ago. From that day to this I have never knowingly raised my hat to a Southern white woman.

I suspect that beneath all of my seeming triumphs there were many failures and disappointments, but the realities loomed so large that they swept away even the memory of other dreams and wishes. Consider, for a moment, how miraculous it all was to a boy of seventeen, just escaped from a narrow valley: I willed and lo! my people came dancing about me, -- riotous in color, gay in laughter, full of sympathy, need, and pleading; darkly delicious girls -- "colored" girls -- sat beside me and actually talked to me while I gazed in tongue-tied silence or babbled in boastful dreams. Boys with my own experiences and out of my own world, who knew and understood, wrought out with me great remedies. I studied eagerly under teachers who bent in subtle sympathy, feeling themselves some shadow of the Veil and lifting it gently that we darker souls might peer through to other worlds.

I willed and lo! I was walking beneath the elms of Harvard, -- the name of allurement, the college of my youngest, wildest visions! I needed money; scholarships and prizes fell into my lap, -- not all I wanted or strove for, but all I needed to keep in school. Commencement came and standing before governor, president, and grave, gowned men, I told them certain astonishing truths, waving my arms and breathing fast! They applauded with what now seems to me uncalled-for fervor, but then! I walked home on pink clouds of glory! I asked for a fellowship and got it. I announced my plan of studying in Germany, but Harvard had no more fellowships for me. A friend, however, told me of the Slater Fund and how the Board was looking for colored men worth educating. No thought of modest hesitation occurred to me. I rushed at the chance.

The trustees of t...

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Book Description SIMON SCHUSTER, United States, 2004. Paperback. Book Condition: New. Reprint. Language: English . Brand New Book ***** Print on Demand *****. W.E.B. Du Bois, one of the most celebrated intellectuals of the twentieth century, published Darkwater -- a powerful collection of essays, verse and fiction -- in 1920, two decades after his most famous book, The Souls of Black Folk. Throughout his long life and extraordinary career as a scholar, activist, writer and educator, Du Bois s body of work illumined America s understanding of the problem of the color line. While much of his early texts were sociological investigations of the Black community, the author increasingly incorporated autobiographical, poetic and spiritual elements into his works. The results are some of the most electrifying commentaries ever written on race and class in America. After decades of obscurity, this literary jewel is presented with a new introduction written by David Levering Lewis, author of W.E.B. Du Bois: Biography of a Race, 1868-1919 and W.E.B. Du Bois: The Fight for Equality and the American Century, 1919-1963; Lewis is the foremost scholar of the work of Du Bois. If The Souls of Black Folk achieved its singular impact through W.E.B. Du Bois s masterly interweaving of the personal and the universal in such a way that each appropriated something of the illustrative and symbolic value of the other, much of Darkwater: Voices from Within the Veil was a cri de coeur in which the author s anger at the absurdities of racial prejudice crackled through the text like electric jolts that scorched, illumined, or stunned. -- David Levering Lewis, from the Introduction. Bookseller Inventory # AAV9780743460606

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Book Description Washington Square Press. Paperback. Book Condition: New. 240 pages. Dimensions: 8.0in. x 5.9in. x 0.7in.W. E. B. Du Bois, one of the most celebrated intellectuals of the twentieth century, published Darkwater -- a powerful collection of essays, verse and fiction -- in 1920, two decades after his most famous book, The Souls of Black Folk. Throughout his long life and extraordinary career as a scholar, activist, writer and educator, Du Boiss body of work illumined Americas understanding of the problem of the color line. While much of his early texts were sociological investigations of the Black community, the author increasingly incorporated autobiographical, poetic and spiritual elements into his works. The results are some of the most electrifying commentaries ever written on race and class in America. After decades of obscurity, this literary jewel is presented with a new introduction written by David Levering Lewis, author of W. E. B. Du Bois: Biography of a Race, 1868-1919 and W. E. B. Du Bois: The Fight for Equality and the American Century, 1919-1963; Lewis is the foremost scholar of the work of Du Bois. If The Souls of Black Folk achieved its singular impact through W. E. B. Du Boiss masterly interweaving of the personal and the universal in such a way that each appropriated something of the illustrative and symbolic value of the other, much of Darkwater: Voices from Within the Veil was a cri de coeur in which the authors anger at the absurdities of racial prejudice crackled through the text like electric jolts that scorched, illumined, or stunned. -- David Levering Lewis, from the Introduction This item ships from multiple locations. Your book may arrive from Roseburg,OR, La Vergne,TN. Paperback. Bookseller Inventory # 9780743460606

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