This relationship between blackness and modernity (education being one of the foundations of progressive white civilizations, according to Jefferson, Kant, Hegel and many other eighteenth- and nineteenth-century 'Enlightenment' thinkers) informs a number of new definitions of blackness, including those developed through Afrofuturism and Afropessimism, which are perhaps the two most recognized ideologies in the activist, academic and artistic worlds of the black and African diaspora today. The formative link between black identities and the 'modern world' reached public recognition in the early twentieth century through a concept elaborated by black American educator Alain Locke, namely that of the New Negro (an idea to which many black Caribbean thinkers contributed, including Jamaican novelist and poet Claude McKay), and through the artistic and activist movement dubbed Negritude. This movement, which began in the 1920s and reached its heyday in the 1930s, was founded by Senegalese poet, World War II veteran and future President of Senegal Léopold Sédar Senghor, Martinican poet and later President of the Regional Council of Martinique (as well as World War II veteran) Aimé Césaire, Martinican essayist, poet and novelist Édouard Glissant, and French Guianese poet and politician Léon Damas. While crediting the Harlem Renaissance (especially writers like the modernist American poet Langston Hughes) for much of its inspiration, these four founders nonetheless differed greatly in their definition and exploration of the term, which, at its heart, insisted on black pride over shame and on the right of all black men to claim their birthright as citizens and active participants in the 'modern' world.