Exploring W. E. B. Du Bois' Concept of Double Consciousness

W. E. B. Du Bois introduced the term "double consciousness" into the study of African American psychology. Double consciousness comes from African Americans viewing themselves, individually and as a group, through the eyes of the society they live in. Du Bois says it is "always looking at one's self through the eyes of others, of measuring one's soul by the tape of a world that looks on in amused contempt and pity" (299). This produces what Du Bois calls a "twoness, - an American, a Negro; two souls, two thoughts, two unreconciled strivings; two warring ideals in one dark body" (299). These two views are often in conflict with one another, as the American view, in general, has despised and dehumanized African Americans. Their struggle, says Du Bois, is that they want to be both "Negro and... American, without being cursed and spit upon by his fellows, without having the doors of Opportunity closed roughly in his face" (299). The question still remains however, if it is even feasible for an African American to merge into society as both an American and as an African, without being held back or looked down upon

It would be a shame if, in this Land of the Free, this Great Melting Pot, it is found to be impossible for this merging of the African and American to happen. With time, and effort on both sides, White and Black, it should be possible. However, because of history and the current situation of society, it will by no means be easy. Because of history there is a long tradition of considering people innately different because of their skin color. It is seen in the language, "acting black" or "acting white." By using these terms, society is perpetuating the myth that there is a certain way that a person acts, dresses, and talks, based solely on the shade of their skin. This problem is found on both sides of the fence from the white supremacist groups claiming that Blacks are naturally inferior, to some of the views of the Radical school of Black psychology, which say that whites have a "genetic color inferiority" (Karenga 526). These views of inherent difference, though viewed by both sides as empowerment, are destructive to the goal of good race relations. People, are naturally afraid of what is different, and this fear promotes racism and prejudice. This is not to say that African Americans should completely lose their distinctiveness, but the distinctiveness should not be viewed as an inherent difference; rather it should be a difference based upon how the person grew up and the environment around them. Much the same way that most people look at someone who is different yet has the same skin color.

The dilemma of African American double consciousness can be solved. However, in order to allow Blacks to be fully American with all the same rights and benefits as any other American, and yet still be African, and maintain the rich cultural traditions, there needs to be a separation from the thinking that there is a "bio-genetically or innately determined character of the personality" (Karenga 521) which is determined by the amount of melanin. By realizing as a first premise that everyone is innately human, the doors are opened up to appreciate the different cultural expressions of different people groups who have different experiences. In this way the African American does not have to "Africanize America, for America has too much to teach the world" (Du Bois 229), and the Black man does not have to "bleach his soul in a flood of white Americanism, for he knows that [his] blood has a message for the world" (Du Bois 299).

Works Cited:

Du Bois, W. E. B. "Of Our Spiritual Strivings." Hayes, Floyd W. A Turbulent Voyage. San Diego: Collegiate Press, 2000. 298-302.

Karenga, Maulana. Introduction to Black Studies. 3rd Edition. Los Angeles: University of Sankore Press, 2002.