2 To the Nations of the World (1900)

Du Bois delivered this address during the closing session of the Pan-
African Conference, which met in Westminster Town Hall in London
23–25 July 1900. The conference was organized by the Trinidadian
barrister Henry Sylvester Williams and the South African equal rights
campaigner Alice Victoria Kinloch, who had cofounded the African
Association in 1897; it included thirty-three delegates representing
people of African descent from around the world.1 The 1900 event was
the first to use the term “Pan-African.”

1
David Levering Lewis, W. E. B. Du Bois: Biography of a Race, 1868–1919 (New York:
Henry Holt and Company, 1993), 248–252; Hakim Adi, Pan-Africanism: A History
(London: Bloomsbury, 2018), 221; David Killingray, “Significant Black South Africans
in Britain before 1912: Pan-African Organisations and the Emergence of South Africa’s
First Black Lawyers,” South African Historical Journal 64. 3 (2012): 393–417.

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To the Nations of the World (1900)

To the Nations of the World (1900)

In the metropolis of the modern world, in this the closing year of the
nineteenth century, there has been assembled a congress of men and
women of African blood, to deliberate solemnly upon the present situation
and outlook of the darker races of mankind. The problem of the twentieth
century is the problem of the colour line, the question as to how far
differences of race, which show themselves chiefly in the colour of the
skin and the texture of the hair, are going to be made, hereafter, the basis of
denying to over half the world the right of sharing to their utmost ability
the opportunities and privileges of modern civilisation.
To be sure, the darker races are today the least advanced in culture
according to European standards. This has not, however, always been the
case in the past, and certainly the world’s history, both ancient and
modern, has given many instances of no despicable ability and capacity
among the blackest races of men.
In any case, the modern world must needs remember that in this age,
when the ends of the world are being brought so near together, the
millions of black men in Africa, America, and the Islands of the Sea,
not to speak of the brown and yellow myriads elsewhere, are bound to
have great influence upon the world in the future, by reason of sheer
numbers and physical contact. If now the world of culture bends itself
towards giving negroes and other dark men the largest and broadest
opportunity for education and self-development, then this contact and
influence is bound to have a beneficial effect upon the world and hasten
human progress. But if, by reason of carelessness, prejudice, greed, and
injustice, the black world is to be exploited and ravished and degraded,
the results must be deplorable, if not fatal, not simply to them, but to the
high ideals of justice, freedom, and culture which a thousand years of
Christian civilisation have held before Europe.
And now, therefore, to these ideals of civilisation, to the broader
humanity of the followers of the Prince of Peace, we, the men and
women of Africa in world congress assembled, do now solemnly appeal:—
“Let the world take no backward step in that slow but sure progress
which has successively refused to let the spirit of class, of caste, of
privilege, or of birth, debar from like liberty and the pursuit of happiness
a striving human soul.
“Let not mere colour or race be a feature of distinction drawn between
white and black men, regardless of worth or ability.

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W.E.B. Du Bois: International Thought

“Let not the natives of Africa be sacrificed to the greed of gold, their
liberties taken away, their family life debauched, their just aspirations
repressed, and avenues of advancement and culture taken from them.
“Let not the cloak of Christian missionary enterprise be allowed in the
future, as so often in the past, to hide the ruthless economic exploitation
and political downfall of less developed nations, whose chief fault has
been reliance on the plighted faith of the Christian church.
“Let the British nation, the first modern champion of negro freedom,
hasten to crown the work of Wilberforce, and Clarkson, and Buxton, and
Sharp, Bishop Colenso, and Livingstone, and give, as soon as practicable,
the rights of responsible government to the black colonies of Africa and
the West Indies.1
“Let not the spirit of Garrison, Phillips, and Douglass wholly die out
in America; may the conscience of a great nation rise and rebuke all
dishonesty and unrighteous oppression toward the American Negro, and
grant to him the right of franchise, security of person and property, and
generous recognition of the great work he has accomplished in
a generation toward raising nine millions of human beings from slavery
to manhood. 2
“Let the German Empire, and the French Republic, true to their great
past, remember that the true worth of colonies lies in their prosperity and
progress, and that justice, impartial alike to black and white, is the first
element of prosperity.
“Let the Congo Free State become a great central Negro State of the
world, and let its prosperity be counted not simply in cash and com-
merce, but in the happiness and true advancement of its black people.3

1
William Wilberforce (1759–1833), Thomas Clarkson (1760–1846), Sir Thomas Foxwell
Buxton (1786–1845), and Granville Sharp (1735–1813) were prominent British abolition-
ists. John William Colenso (1814–1883), the first Church of England Bishop of Natal,
South Africa, campaigned against the colonial government in South Africa on behalf of the
Hlubi and Zulu people. David Livingstone (1813–1873), the Scottish missionary and
explorer, campaigned against the slave trade in East Africa.
2
For William Lloyd Garrison and Wendell Philips, see “The Present Outlook,” p. 7, fn. 9.
Frederick Douglass (1818–1895) was an American fugitive slave, leading abolitionist, and
later statesman. He founded and published the anti-slavery newspaper, North Star. He
also wrote three important narratives chronicling American slavery and his flight to
freedom: Narrative of the Life of Frederick Douglass, An American Slave (1845), My
Bondage and My Freedom (1861), and Life and Times of Frederick Douglass (1892).
3
The État Indépendant du Congo (Congo Free State), a colony privately controlled by
King Leopold II of Belgium from 1885 to 1908 when it was annexed by the state of

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To the Nations of the World (1900)

“Let the nations of the World respect the integrity and independence
of the free Negro States of Abyssinia, Liberia, Hayti, etc., and let the
inhabitants of these States, the independent tribes of Africa, the Negroes
of the West Indies and America, and the black subjects of all nations take
courage, strive ceaselessly, and fight bravely, that they may prove to the
world their incontestable right to be counted among the great brother-
hood of mankind.
“Thus we appeal with boldness and confidence to the Great Powers of
the civilised world, trusting in the wide spirit of humanity, and the deep
sense of justice of our age, for a generous recognition of the righteousness
of our cause.
ALEXANDER WALTERS (Bishop),
President Pan-African Association.
HENRY B. BROWN,
Vice-President.
H. SYLVESTER WILLIAMS,
General Secretary.
W. E. BURGHARDT DU BOIS,
Chairman Committee on Address.
Headquarters of the Pan-African
Association and Bureau,
61, Chancery Lane, London, W.C.

Belgium, was infamous for its system of slave labor and atrocities against the Indigenous
population. An 1890 open letter from the African American historian George Washington
Williams, who had traveled to the Congo, surveying the colony and interviewing colonial
subjects, first brought the Congo’s system of forced labor to public attention in the United
States and England. Williams died in 1891. A decade later the anonymous articles of
journalist E. D. Morel prompted an inquiry by the British House of Commons. Nahum
Dimitiri Chandler, ed., W. E. B. Du Bois: The Problem of the Color Line at the Turn of the
Twentieth Century: The Essential Early Essays (New York: Fordham University Press,
2015), 126–127, fn. 3.

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