  This context became the nurturing soil in which various forms of Black Nationalism flowered once again as the influence of Washington’s philosophy and strategies declined. Caribbean-born immigrant Marcus Garvey (“Race Assimilation,” 1922; 1992; “The True Solution of the Negro Problem,” 1922; 1992; “An Appeal to the Conscience of the Black Race to See Itself,” 1923; 1992), proponent of a militant Black Nationalist philosophy of independence and self-reliance for Black peoples world-wide, and of the emigration of people of African descent from the U.S. and elsewhere “back to Africa,” rose to prominence from his base in New York City as the most successful mass organizer of Black people in the history of the U.S. with the founding and internationalization of his United Negro Improvement Association (UNIA) (Garvey 1925; 1986; Martin 1986). Garvey’s organizational and socio-political movement, fueled by his “Philosophy and Opinions” carried by his organization’s newspapers and other publications with international reach, along with the eruption of the Harlem Renaissance, likewise in New York, an eruption of literary and artistic productions motivated by very thoughtful and passionate affirmations of African ancestry and of the positive, creative importance of the cultural and aesthetic significance of African American life, were two of the most significant emigrationist and cultural nationalist developments of the period. Both were articulated through and otherwise spawned new, profoundly influential modes of creative, reflective thought and expression.