Chapter XV: Vocational Guidance
BUT how can the Negro in this new system learn to make a living, the most important task to which all people must give attention? In view of the Negro's economic plight most of the schools are now worked up over what is called "vocational guidance" in an effort to answer this very question. To what, however, are they to guide their Negro students? Most Negroes now employed are going down blind alleys, and unfortunately some schools seem to do no more than to stimulate their going in that direction.
This may seem to be a rash statement, but a study of our educational system shows that our schools are daily teaching Negroes what they can never apply in life or what is no longer profitable because of the revolution of industry by the multiplication of mechanical appliances. For example, some of our schools are still teaching individual garment making which offers no future today except in catering to the privileged and rich classes. Some of these institutions still offer instruction in shoemaking when the technique developed under their handicaps makes impossible competition with that of the modern factory based upon the invention of a Negro, Jan Matzeliger.
These facts have been known for generations, but some of these institutions apparently change not. Education, like religion, is conservative. It makes haste slowly only, and sometimes not at all. Do not change the present order of thinking and doing, many say, for you disturb too many things long since regarded as ideal. The dead past, according to this view, must be the main factor in determining the future. We should learn from the living past, but let the dead past remain dead.
A survey of employment of the Negroes in this country shows a most undesirable situation The education of the masses has not enabled them to advance very far in making a living and has not developed in the Negro the power to change this condition. It is revealed that in many establishments the Negro when a young man starts as a janitor or porter and dies in old age in the same position. Tradition fixes his status as such, and both races feel satisfied.
When this janitor or porter dies the dailies headline the passing of this Negro who knew his place and rendered satisfactory service in it. "Distinguished" white men, for whom he ran errands and cleaned cuspidors, volunteer as honorary pall-bearers and follow his remains to the final resting place. Thoughtless Negro editors, instead of expressing their regret that such a life of usefulness was not rewarded by promotion, take up the refrain as some great honor bestowed upon the race.
Among people thus satisfied in the lower pursuits of life and sending their children to school to memorize theories which they never see applied, there can be no such thing as vocational guidance. Such an effort implies an objective; and in the present plight of economic dependence there is no occupation for which the Negro may prepare himself with the assurance that he will find employment. Opportunities which he has today may be taken from him tomorrow; and schools changing their curricula in hit-and-miss fashion may soon find themselves on the wrong track just as they have been for generations.
Negroes do not need some one to guide them to what persons of another race have developed. They must be taught to think and develop something for themselves. It is most pathetic to see Negroes begging others for a chance as we have been doing recently. "Do not force us into starvation." we said. "Let us come into your stores and factories and do a part of what you are doing to profit by our trade." The Negro as a slave developed this fatal sort of dependency; and, restricted mainly to menial service and drudgery during nominal freedom, he has not grown out of it. Now the Negro is facing the ordeal of either learning to do for himself or to die out gradually in the bread line in the ghetto.
If the schools really mean to take a part in necessary uplift they must first supply themselves with teachers. Unfortunately we have very few such workers. The large majority of persons supposedly teaching Negroes never carry to the schoolroom any thought as to improving their condition. From the point of view of these so-called teachers they have done their duty when in automaton fashion they impart in the schoolroom the particular facts which they wrote out in the examination when they "qualified" for their respective positions. Most of them are satisfied with receiving their pay and spending it for the toys and gewgaws of life.
For example, the author is well acquainted with a Negro of this type, who is now serving as the head of one of the largest schools in the United States. From the point of view of our present system he is well educated. He holds advanced degrees from one of the leading institutions of the world; and he is known to be well informed on all the educational theories developed from the time of Socrates down to the day of Dewey. Yet this "educator" says repeatedly that in his daily operations he never has anything to do with Negroes because they are impossible. He says that he never buys anything from a Negro store, and he would not dare to put a penny in a Negro bank.
From such teachers large numbers of Negroes learn this fateful lesson. For example, not long ago a committee of Negroes in a large city went to the owner of a chain store in their neighborhood and requested that he put a Negro manager in charge. This man replied that he doubted that the Negroes themselves wanted such a thing. The Negroes urging him to make the change assured him that they were unanimously in favor of it. The manager, however, asked them to be fair enough with his firm and themselves to investigate before pressing the matter any further. They did so and discovered that one hundred thirty-seven Negro families in that neighborhood seriously objected to buying from Negroes and using articles handled by them. These Negroes, then, had to do the groundwork of uprooting the inferiority idea which had resulted from their mis-education.
To what, then, can a Negro while despising the enterprise of his fellows guide the youth of his race; and where do you figure out that the youth thus guided will be by 1950? The whites are daily informing Negroes that they need not come to them for opportunities. Can the Negro youth, mis-educated by persons who depreciate their efforts, learn to make, opportunities for themselves? This is the real problem which the Negroes must solve; and he who is not interested in it and makes no effort to solve it is worthless in the present struggle.
Our advanced teachers, like "most highly educated" Negroes, pay little attention to the things about them except when the shoe begins to pinch on one or the other side. Unless they happen to become naked they never think of the production of cotton or wool; unless they get hungry they never give any thought to the output of wheat or corn; unless their friends lose their jobs they never inquire about the outlook for coal or steel, or how these things affect the children whom they are trying to teach. In other words, they live in a world, but they are not of it. How can such persons guide the youth without knowing how these things affect the Negro community?
The Negro community, in a sense, is composed of those around you, but it functions in a different way. You cannot see it by merely looking out of the windows of the schoolroom. This community requires scientific investigation. While persons of African blood are compelled to sustain closer relation to their own people than to other elements in society, they are otherwise influenced socially and economically. The Negro community suffers for lack of delimitation because of the various ramifications of life in the United States. For example, there may be a Negro grocer in the neighborhood, but the Negro chauffeur for a rich man down town and the washerwoman for an aristocratic family in "quality row" will be more than apt to buy their food and clothing at the larger establishment with which their employers have connections, although they may be insulted there. Negroes of the District of Columbia have millions of dollars deposited in banks down town, where Negro women are not allowed in the ladies' rest rooms.
Right in the heart of the highly educated Negro section of Washington, too, is a restaurant catering through the front door exclusively to the white business men, who must live in the Negroes' section to supply them with the necessities of life, and catering at the same time through the back door to numbers of Negroes who pile into that dingy room to purchase whatever may be thrown at them. Yet less than two blocks away are several Negroes running cafés where they can be served for the same amount and under desirable circumstances. Negroes who do this, we say, do not have the proper attitude toward life and its problems, and for that reason we do not take up time with them. They do not belong to our community. The traducers of the race, however, are guiding these people the wrong way. Why do not the "educated" Negroes change their course by identifying themselves with the masses?
For similar reasons the Negro professional man may not always have a beautiful home and a fine car. His plight to the contrary may result from action like that of a poor man who recently knocked on the author's door about midnight to use his telephone to call the ambulance of the Casualty Hospital to take immediate charge of his sick wife. Although living nearer to the Freedmen's Hospital, where more sympathetic consideration would have been given this patient, he preferred to take her to the other hospital where she would have to be carried through the back yard and placed in a room over a stable. He worked there, however; and because of long association with his traducers and the sort of treatment that they have meted out to him he was willing to entrust to their hands the very delicate matter of the health of his wife. This was a part of his community.
Large numbers of Negroes live in such a community. You say that such an atmosphere is not congenial and you will not lose time with these people who are thus satisfied, but the exploiting preacher, the unprincipled politician, the notorious gambler, and the agent of vice are all there purposely misleading these people who have not as yet shaken from their minds the shackles of slavery. What is going to become of them? What is going to become of you?
We avoid them because we find enjoyment among others; but they are developing their own community. Their teacher lives in another community which may or may not be growing. Will his community so expand as to include theirs? If not, their community may encroach upon his. It is a sort of social dualism. What will the end be? The teacher will help to answer this question.
Such guidance, however, must not be restricted to the so-called common people. So many Negroes now engaged in business have no knowledge of its possibilities and limitations. Most of them are as unwise as a Negro business man who came to Washington recently in a ten-thousand-dollar car representing a firm with only one hundred thousand dollars invested. It is only a matter of time before his firm will be no more. He started out destroying his business at the very source. While Negroes are thus spending their means and themselves in riotous living the foreigners come to dwell among them in modest circumstances long enough to get rich and to join those who close in on these unfortunates economically until all the hopes for their redemption are lost.
If the Negroes of this country are to escape starvation and rise out of poverty unto comfort and ease, they must change their way of thinking and living. Never did the author see a more striking demonstration of such a necessity than recently when a young man came to him looking for a job. He was well bedecked with jewelry and fine clothes, and while he was in the office he smoked almost enough cigars to pay one's board for that day. A man of this type in a poverty-stricken group must suffer and die.
A young woman recently displaced in a position from which she received considerable income for a number of years approached the author not long ago to help her solve the problem of making a living. He could not feel very sympathetic toward her, however, for she had on a coat which cost enough to maintain one comfortably for at least two years. While talking with him, moreover, she was so busy telling him about what she wanted that she had little time to inform him as to what she can do to supply her needs.
A man whom the author knows is decidedly handicapped by having lost a lucrative position. He must now work for a little more than half of what he has been accustomed to earn. With his former stipend he was able to maintain two or three girls in addition to his wife, and he drank the best of bootleg stuff available. In now trying to do all of these things on a small wage he finds himself following a most tortuous course to make his ends meet, and he suffers within as well as without.
This undesirable attitude toward life results from the fact that the Negro has learned from others how to spend money much more rapidly than he has learned how to earn it. During these days, therefore, it will be very wise for Negroes to concentrate on the wise use of money and the evil results from the misuse of it. In large cities like Washington, Baltimore, Philadelphia, New York, and Chicago they earn millions and millions every year and throw these vast sums immediately away for trifles which undermine their health, vitiate their morals, and contribute to the undoing of generations of Negroes unborn.
This enlightenment as to economic possibilities in the Negro community must not only include instruction as to how enterprises can be made possible but how they should be apportioned among the various parts of the Negro community. Such knowledge is especially necessary in the case of Negroes because of the fatal tendency toward imitation not only of the white man but the imitation of others in his own group. For example, a Negro starts a restaurant on a corner and does well. Another Negro, observing this prosperity, thinks that he can do just as well by opening a similar establishment next door. The inevitable result is that by dividing the trade between himself and his forerunner he makes it impossible for either one to secure sufficient patronage to continue in business.
In undertakings of great importance this same undesirable tendency toward duplication of effort is also apparent. It has been a common thing to find two or three banks in a Negro community, each one struggling for an existence in competing for the patronage of the small group of people, all of whom would hardly be able to support one such financial institution. These banks continue their unprofitable competition and never think of merging until some crisis forces them to the point that they have to do so or go into bankruptcy. The Negro community, then, never has a strong financial institution with sufficient resources to stimulate the efforts of the business men who otherwise might succeed.
The same shortsightedness has been evident in, the case of the insurance companies organized by Negroes. One was established here and then another followed there in imitation of the first. We have been accustomed to boast that the Negroes have about fifty insurance companies in this country, marking the corners of the streets of the cities with large signs displaying what they are doing for the race. Instead of boasting of such unwise expansion we should have received such information with sorrow, for what the race actually needs is to merge all of the insurance companies now supported by Negroes and make one good one. Such a step away from duplication would be a long stride toward our much needed awakening, and it would certainly give us prestige in the business world.
This imitation and duplication are decidedly disastrous to economic enterprise as we can daily observe. A few days ago a young man in the East lamented the fact that after investing his life's earnings in the drug business and making every effort to stimulate the enterprise, he has failed. Some one took occasion, thereupon, to remind him that men have grown rich, as a rule, not by doing what thousands of others are doing but by undertaking something new. If instead of going into the retail dispensing of drugs, he had conceived and carried out the idea of the chain-drug store, he would have become an independently rich man.
There is always a chance to do this because the large majority of people do not think and, therefore, leave the field wide open for those who have something new with which to please the public. Negroes even found this possible during the days of slavery when the race supposedly had no chance at all.
About a hundred years ago Thomas Day, a North Carolina Negro, realized that the rough furniture of the people in his community did not meet the requirements of those of modern taste. He, therefore, worked out a style of ornate and beautiful furniture which attracted the attention of the most aristocratic people of the state and built up for himself a most successful business. Persons in that state are still talking about the Day furniture, and not long ago it became the subject of a magazine article. If North Carolina would turn out more Negroes of this type today, instead of the rather large number who are going to teach and preach, some of its present economic problems might thereby be solved.
During these same years another Negro was showing himself to be equally ingenious. This was Henry Boyd. After buying himself in Kentucky, he went to Cincinnati to start life as a free man. There he encountered so much prejudice against Negro labor that he could not find employment at his trade of cabinetmaking. A new thought came to him, however; and in this way he solved his own problem.
Boyd became convinced that people had been sleeping long enough on straw ticks and wooden slats, and he invented the corded bed, the most comfortable bed prior to the use of springs which brought still more ease. Boyd's corded bed became popular throughout the Ohio and Mississippi Valleys, and he built up a profitable trade which required the employment of twenty-five white and black artisans. Other enterprising Negro business men like Boyd gave the Negro element of Cincinnati more of an aspect of progress before the Civil War than it has today. Has the Negro less chance today than he had a century ago?
For about thirty years the author knew an old Negro lady at Gordonsville, Virginia, who gave the world something new in frying chicken. She discovered the art of doing this thing in the way that others could not, and she made a good living selling her exceptionally prepared chicken and fried puffs at the windows of the cars when the trains stopped at the station. Well-to-do men and women of both races would leave the Pullman train with its modern diner attached and go out and supply themselves and their friends with this old lady's tastefully made up lunches.
Another woman of color living in Columbia, Missouri, recently gave the world another new idea. She had learned cooking, especially baking, but saw no exceptional opportunity in the usual application of the trade. After studying her situation and the environment in which she had to live, she hit upon the scheme of popularizing her savorous sweet potato biscuits, beaten whiter than all others by an invention of her own; and the people of both races made a well-beaten path to her home to enjoy these delicious biscuits. In this way she has made herself and her relatives independent.
This is the way fortunes are made, but Negroes, who are conscientiously doing their best to rise in the economic sphere, do not follow the noble examples of those who had less opportunity than we have today. We spend much time in slavish imitation, but our white friends strike out along new lines. Almost all of the large fortunes in America have been made in this way.
John D. Rockefeller did not set out in life to imitate Vanderbilt. Rockefeller saw his opportunity in developing the oil industry. Carnegie had better sense than to imitate Rockefeller, for that task was already well done, and he consolidated the steel interests. Henry Ford knew better than to take up what Carnegie had exploited, for there appeared a still larger possibility for industrial achievement in giving the world the facility of cheap transportation in the low-priced car.
While such guidance as the Negro needs will concern itself first with material things, however, it must not stop with these as ends in themselves. In the acquisition of these we lay the foundation for the greater things of the spirit. A poor man properly directed can write a more beautiful poem than one who is surfeited. The man in the hovel composes a more charming song than the one in the palace. The painter in the ghetto gets an inspiration for a more striking portrait than his landlord can appreciate. The ill-fed sculptor lives more abundantly than the millionaire who purchases the expression of his thought in marble and bronze. For the Negro, then, the door of opportunity is wide open. Let him prepare himself to enter this field where competition is no handicap. In such a sphere he may learn to lead the world, while keeping pace with it in the development of the material things of life.
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