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African Americans and American Communism
Of the many radical and socialist political movements of the 20th century, the Communist Party (CP) USA, more than any other, placed black liberation at the top of its agenda. The Party won some critical victories for that cause and achieved a small but significant following among black workers and intellectuals, especially during the 1930s and 1940s. The first contact between blacks and communists was the result of a convergence of seminal events in the second decade of the 20th century. The Great War engendered irreparable splits in socialist parties over support or opposition to a war that opponents viewed as imperialist. The Bolshevik Revolution in Russia followed by the formation of V. I. Lenin's Third Internationale (Comintern) spurred anticolonialist currents, as Lenin declared that struggles of non-European colonial and dependent peoples for self-determination was essential to the fortunes of working-class movements in developed states. Those events, in turn, stimulated movement toward the communist orbit by a segment of a new urban black intelligentsia drawn largely but not exclusively from West Indian immigrants already schooled in anticolonialism.
The Crusader
In 1917, Cyril Briggs, a native of Nevis and St. Kitts, founded the journal The Crusader, which advanced a militant racial “catechism” of the greatness of African peoples. Inspired by Woodrow Wilson's stated aim of freedom for oppressed nations and colonies, Briggs promoted African liberation while calling for struggle and agitation against racial injustice in the United States. In 1919, Briggs formed the semisecret African Blood Brotherhood (ABB), which advocated armed resistance to lynching, the right of blacks in the South to vote, the right of black workers to unionize, and defiance of Jim Crow laws. By then he had become disillusioned with Wilson and drew closer to the first black recruits to the Communist Party, such as Otto Huiswoud, Claude McKay, and others. Inspired by the Third Internationale's call for revolutionary unity between colonial peoples and labor in the metropolitan states, Briggs was increasingly drawn to Marxism and to Lenin's view of the struggles of blacks against national oppression as inherently antiimperialist.
In 1919, the Communist Party's founders had barely moved beyond the view of Eugene Debs and the Socialist Party that socialists had “nothing special to offer the Negro” and that blacks would only rise as the working class rose. For Briggs, however, the road to freedom for Africa and for people of African descent was through the world “socialist commonwealth.” An Afrocentric outlook came to rest on the notion that communism was endemic to the African communal experience. The unfolding world movement led by the fledgling socialist Russia would indeed have something special to offer the Negro. It would lift the imperial yoke from Africa, assist the struggles of blacks all over, and consequently honor the aspirations of black people as indispensable to the revolutionary process. Briggs was among the first to weld revolutionary socialism to a radical nationalist vision that demanded freedom for Africa and for African Americans.
The African Blood Brotherhood
While the African Blood Brotherhood most likely never exceeded 3,000 members, it attracted militant intellectuals such as Richard B. Moore, Otto Huiswoud, W. A. Domingo, and Grace Campbell, as well as clusters of war veterans, principally in New York and Chicago. Briggs's increasing stress on an alliance between peoples of African descent and the international communist movement soon became a source of antagonism between the ABB and Marcus Garvey's far larger Universal Negro Improvement Association (UNIA). In some measure, Briggs had anticipated the first extensive discussion of the “Negro question” at the Fourth Comintern Congress in 1922, which concluded that the struggles of blacks against oppression were inherently antiimperialist. Nationalist organizations like Garvey's UNIA carried the seeds of revolutionary battle against imperialism, so Briggs repeatedly sought to influence Garvey to accept an alliance with the communists. Garvey, however, held to his fervent belief in racial solidarity as the exclusive agency of social transformation. Neither Briggs nor the communists were able to budge Garvey, and the conflict between Briggs and the Jamaican leader became increasingly personal and was finally sundered beyond repair.
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