On August 3, 1857, Frederick Douglass delivered a “West India Emancipation” speech at Canandaigua, New York, on the twenty-third anniversary of the event. Most of the address was a history of British efforts toward emancipation as well as a reminder of the crucial role of the West Indian slaves in that own freedom struggle. However shortly after he began Douglass sounded a foretelling of the coming Civil War when he uttered two paragraphs that became the most quoted sentences of all of his public orations. They began with the words, “If there is no struggle, there is no progress.” The entire speech appears below.
The general sentiment of mankind is that a man who will not fight for himself, when he has the means of doing so, is not worth being fought for by others, and this sentiment is just. For a man who does not value freedom for himself will never value it for others, or put himself to any inconvenience to gain it for others. Such a man, the world says, may lie down until he has sense enough to stand up. It is useless and cruel to put a man on his legs, if the next moment his head is to be brought against a curbstone.
A man of that type will never lay the world under any obligation to him, but will be a moral pauper, a drag on the wheels of society, and if he too be identified with a peculiar variety of the race he will entail disgrace upon his race as well as upon himself. The world in which we live is very accommodating to all sorts of people. It will cooperate with them in any measure which they propose; it will help those who earnestly help themselves, and will hinder those who hinder themselves. It is very polite, and never offers its services unasked. Its favors to individuals are measured by an unerring principle in this—viz., respect those who respect themselves, and despise those who despise themselves. It is not within the power of unaided human nature to persevere in pitying a people who are insensible to their own wrongs and indifferent to the attainment of their own rights. The poet was as true to common sense as to poetry when he said,
Who would be free, themselves must strike the blow.
When O’Connell, with all Ireland at his back, was supposed to be contending for the just rights and liberties of Ireland, the sympathies of mankind were with him, and even his enemies were compelled to respect his patriotism. Kossuth, fighting for Hungary with his pen long after she had fallen by the sword, commanded the sympathy and support of the liberal world till his own hopes died out. The Turks, while they fought bravely for themselves and scourged and drove back the invading legions of Russia, shared the admiration of mankind. They were standing up for their own rights against an arrogant and powerful enemy; but as soon as they let out their fighting to the Allies, admiration gave way to contempt. These are not the maxims and teachings of a coldhearted world. Christianity itself teaches that man shall provide for his own house. This covers the whole ground of nations as well as individuals. Nations no more than individuals can innocently be improvident. They should provide for all wants—mental, moral and religious—and against all evils to which they are liable as nations. In the great struggle now progressing for the freedom and elevation of our people, we should be found at work with all our might, resolved that no man or set of men shall be more abundant in labors, according to the measure of our ability, than ourselves.
I know, my friends, that in some quarters the efforts of colored people meet with very little encouragement. We may fight, but we must fight like the Sepoys of India, under white officers. This class of Abolitionists don’t like colored celebrations, they don’t like colored conventions, they don’t like colored antislavery fairs for the support of colored newspapers. They don’t like any demonstrations whatever in which colored men take a leading part. They talk of the proud Anglo-Saxon blood as flippantly as those who profess to believe in the natural inferiority of races. Your humble speaker has been branded as an ingrate, because he has ventured to stand up on his own and to plead our common cause as a colored man, rather than as a Garrisonian. I hold it to be no part of gratitude to allow our white friends to do all the work, while we merely hold their coats. Opposition of the sort now referred to is partisan position, and we need not mind it. The white people at large will not largely be influenced by it. They will see and appreciate all honest efforts on our part to improve our condition as a people.
Let me give you a word of the philosophy of reform. The whole history of the progress of human liberty shows that all concessions yet made to her august claims have been born of earnest struggle. The conflict has been exciting, agitating, all-absorbing, and for the time being, putting all other tumults to silence. It must do this or it does nothing. If there is no struggle there is no progress. Those who profess to favor freedom and yet deprecate agitation are men who want crops without plowing up the ground; they want rain without thunder and lightning. They want the ocean without the awful roar of its many waters.
This struggle may be a moral one, or it may be a physical one, and it may be both moral and physical, but it must be a struggle. Power concedes nothing without a demand. It never did and it never will. Find out just what any people will quietly submit to and you have found out the exact measure of injustice and wrong which will be imposed upon them, and these will continue till they are resisted with either words or blows, or with both. The limits of tyrants are prescribed by the endurance of those whom they oppress. In the light of these ideas, Negroes will be hunted at the North and held and flogged at the South so long as they submit to those devilish outrages and make no resistance, either moral or physical. Men may not get all they pay for in this world, but they must certainly pay for all they get. If we ever get free from the oppressions and wrongs heaped upon us, we must pay for their removal. We must do this by labor, by suffering, by sacrifice, and if needs be, by our lives and the lives of others.
You are invited to " The Bongani Festival: 2 Miles To Emancipation.
This will be held on the 1st August. The celebrations commence with everyone meeting at the Emancipation Statue, better known as the Bussa Statue for 6.00 am. This portion of the festival will include, the laying of flowers at the monument and the honoring of those who gave their lives for the idea of a free and redeemed Africa and African wherever they may be.
Following this an Emancipation Procession will travel from the Emancipation or Bussa Statue, making its way through the Tichbourne and Ivy communities, ending at Blenhim A playing field in the Back Ivy.
There an Emancipation Village will be constructed that will consist of persons selling craft, jewelry, clothing, literature, food (including African cuisine ) and drinks. You will also find in the Emancipation Village holistic healing arts such as yoga and reiki. Information booths will be a prominent feature of the Emancipation Village. These booths are designed for various organisations to disseminate information about themselves.
Throughout the day a number of short solidarity messages will be delivered. You can also look forward to entertainment in the forms of dance, drum,spoken word and song. Joining in the Emancipation celebrations will be the Mighty Gabby, Winston Farrell, The Haynesville Youth Group, Queen of the drum Onika Best, and many other entertainers. Celebrations end at 6pm.
As the Emancipation features continue you will be further informed on what you can expect at the Emancipation Village.
The Bongani Festival:2 Miles to Emancipation organisating committee looks forward to seeing you on August 1st. Bring the family and spend the day with us.
If you would like to have a stall space in the Emancipation Village or just want more information on the activity please call 231 3185