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was able to take on the role of a motivator to his people. He also did not fail to emphasize like many other black jeremiad speakers, that the black people be "in charge" of their "own uplift" as he established in The Philadelphia Negro in the earlier part of the century. Although Du Bois, in his later works and speeches, advocated separatism, he did not fail to always have the progress and total hidom of black people as his main goal in life. Du Bois had recognized for many years the "curious paradox" that, "unless we had fought segregation with determination, our whole race would have been pushed into an ill-lighted, unpaved, unsewered ghetto. Unless we had built great church organizations and mannered our own Southern schools, we should be shepherdless sheep. . . Here is a dilemma calling for thought and forbearance." (Moses 172-3) In many of Du Bois' essays in the Crisis Du Bois took on the role of a prophet warning the African-Americans not to "reproduce in our group all the industrial hell of Old Europe and America." Rather, they should strive to transfer control capital to the democratic majority (Howard-Pitney 107). This warning, although later disregarded by black Americans led Du Bois to see economic equality as a dream of the past. The dream for the America without "a color line" died. As most Afro-Americans began to identify with white America in seeking individual economic gains instead of group welfare, Du Bois became more cynical in the quest for a world where blacks would be their own leaders insteadof taking the back seat and waiting to prosper through the white man'sexploitation of them. Eventually, Du Bois decided to focus on the fight for international prosperity and peace especially for post- colonial Africa. During this period in his life, he issued a lot of prophetic warnings to imperialistic America in his work entitled Color and Democracy: Colonies and Peace : The fervent hopes of world's peoples for lasting peace after the second World War, he concluded, were doomed to disappointment because of the persistent malignant cancer of white racist imperialism. Racism and colonialism, which persistently had led to international injustice and conflict, had emerged from the war more powerful than ever: "It is with great regret that I donot see after this war, or within any reasonable time, the possibility of a world without raceconflict." (Howard-Pitney 133). In conclusion, Du Bois proves to be one of America's most influential jeremiadic speaker, not only because of his motivation for blacks and warnings to whites as well as blacks, but it was also because of his faith in America, a factor which, like Walker and other black jeremiad writers, seemsto be a recurring theme. In one of Du Bois' last works: Autobiography , He mentions, "For this is still.. .a wonderful America, which the founding fathers dreamed until their sons drowned it in the blood of slavery. . . and greed. Our children must rebuild it. Let then the Dreams of the Dead rebuke the Blind who think that what is will be forever." (Howard-Pitney 132). Until Du Bois' death in 1968, he stayed one of the most nationalistic and most buoyant force in the social and economic progress of the black soul in American. These black leaders are innovative jeremiad writers and speakers because they reinforced the promise of hidom and liberty which the constitution grants to all of American citizen regardless of race, color, or creed. They reemphasized the faults in the American social conscience because of it's short comings of not granting those rights that it promised to all those .