Chapter XIV: The New Program

IT seems only a reasonable proposition, then, that, if under the present system which produced our leadership in religion, politics, and business we have gone backward toward serfdom or have at least been kept from advancing to real freedom, it is high time to develop another sort of leadership with a different educational system. In the first place, we must bear in mind that the Negro has never been educated. He has merely been informed about other things which he has not been permitted to do. The Negroes have been shoved out of the regular schools through the rear door into the obscurity of the backyard and told to imitate others whom they see from afar, or they have been permitted in some places to come into the public schools to see how others educate themselves. The program for the uplift of the Negro in this country must be based upon a scientific study of the Negro from within to develop in him the power to do for himself what his oppressors will never do to elevate him to the level of others.

Being without actual education, we have very few persons prepared to help the Negroes whom they have set out to lead. These persons are not all dishonest men and women. Many of them are sincere, and believe that they are doing the race some great good in thus holding it backward. They must be awakened and shown the error of their ways.

We have very few teachers because most of those with whom we are afflicted know nothing about the children whom they teach or about their parents who influence the pupils more than the teachers themselves. When a boy comes to school without knowing his lesson he should be studied instead of being punished. The boy who does well in the beginning of the year and lags behind near the end of the term should not always be censured or ridiculed. As a rule, such children are not responsible for their failures. Their parents and their social status account mainly for these shortcomings. The Negro teacher, then, must treat the disease rather than its symptoms.

But can you expect teachers to revolutionize the social order for the good of the community? Indeed we must expect this very thing. The educational system of a country is worthless unless it accomplishes this task. Men of scholarship and consequently of prophetic insight must show us the right way and lead us into the light which shines brighter and brighter.

In the church where we have much freedom and independence we must get rid of preachers who are not prepared to help the people whom they exploit. The public must refuse to support men of this type. Ministers who are the creations of the old educational system must be awakened, and if this is impossible they must be dethroned. Those who keep the people in ignorance and play upon their emotions must be exiled. The people have never been taught what religion is, for most of the preachers find it easier to stimulate the superstition which develops in the unenlightened mind. Religion in such hands, then, becomes something with which you take advantage of weak people. Why try to enlighten the people in such, matters when superstition serves just as well for exploitation?

The ministers with the confidence of the people must above all things understand the people themselves. They must find out the past of their parishioners, whether they were brought up in Georgia, Alabama or Texas, whether they are housed under desirable circumstances, what they do to make a living, what they do with their earnings, how they react to the world about them, how they spend their leisure, or how they function along with other elements of the social order.

In our schools, and especially in schools of religion, attention should be given to the study of the Negro as he developed during the antebellum period by showing to what extent that remote culture was determined by ideas which the Negro brought with him from Africa. To take it for granted that the ante-bellum Negro was an ignoramus or that the native brought from Africa had not a valuable culture merely because some prejudiced writers have said so does not show the attitude of scholarship, and Negro students who direct their courses accordingly will never be able to grapple with the social problems presented today by the Negro church.

The preachers of today must learn to do as well as those of old. Richard Allen so interpreted Christianity anew to his master that he was converted, and so did Henry Evans and George Bentley for other whites in North Carolina and Tennessee. Instead of accepting and trying to carry out the theories which the exploiters of humanity have brought them for a religious program the Negroes should forget their differences and in the strength of a united church bring out a new interpretation of Christ to this unwilling world. Following the religious teachings of their traducers, the Negroes do not show any more common sense than a people would in permitting criminals to enact the laws and establish the procedure of the courts by which they are to be tried.

Negro preachers, too, must be educated to their people rather than away from them. This, of course, requires a new type of religious school. To provide for such training the Negro church must get rid of its burdensome supervisory force. If the number of bishops of the various Negro Methodist churches were reduced to about twelve or fifteen, as they should be, the amount of a hundred thousand dollars or more now being paid to support the unnecessary number could be used to maintain properly at least one accredited college; and what is now being raised here and there to support various struggling but starving institutions kept alive by ambitious bishops and preachers could be saved to the people. With this money diverted to a more practical use the race would be able to establish some other things which would serve as assets rather than as liabilities.

We say liabilities, for practically all of our denominational schools which are bleeding the people for the inadequate support which they receive are still unable to do accredited work. There are so many of them that the one impoverishes the other. Outstanding men of the church, therefore, have to acquire their advanced education by attending other schools in the beginning or by taking additional training elsewhere after learning all our denominational schools can offer. This is a loss of ground which should be regained if the church is to go forward.

By proper unification and organization the Negro churches might support one or two much needed universities of their own. With the present arrangement of two or three in the same area and sometimes as many in one city there is no chance for emerging from the trying poverty-stricken state. And even if these institutions could do well what they undertake they do not supply all educational needs. To qualify for certification in the professions Negroes must go to other schools, where, although they acquire the fundamentals, they learn much about their "inferiority" to discourage them in their struggle upward.

We should not close any accredited Negro colleges or universities, but we should reconstruct the whole system. We should not eliminate many of the courses now being offered, but we should secure men of vision to give them from the point of view of the people to be served. We should not spend less money for the higher education of the Negro, but should redefine higher education as preparation to think and work out a program to serve the lowly rather than to live as an aristocrat.

Such subjects of certitude as mathematics, of course, would continue and so would most of the work in practical languages and science. In theology, literature, social science, and education, however, radical reconstruction is necessary. The old worn-out theories as to man's relation to God and his fellowman, the system of thought which has permitted one man to exploit, oppress, and exterminate another and still be regarded as righteous must be discarded for the new thought of men as brethren and the idea of God as the lover of all mankind.

After Negro students have mastered the fundamentals of English, the principles of composition, and the leading facts in the development of its literature, they should not spend all of their time in advanced work on Shakespeare, Chaucer and Anglo-Saxon. They should direct their attention also to the folklore of the African, to the philosophy in his proverbs, to the development of the Negro in the use of modern language, and to the works of Negro writers.

The leading facts of the history of the world should be studied by all, but of what advantage is it to the Negro student of history to devote all of his time to courses bearing on such despots as Alexander the Great, Caesar, and Napoleon, or to the record of those nations whose outstanding achievement has been rapine, plunder, and murder for world power? Why not study the African background from the point of view of anthropology and history, and then take up sociology as it concerns the Negro peasant or proletarian who is suffering from sufficient ills to supply laboratory work for the most advanced students of the social order? Why not take up economics as reflected by the Negroes of today and work out some remedy for their lack of capital, the absence of cooperative enterprise, and the short life of their establishments. Institutions like Harvard, Yale and Columbia are not going to do these things, and educators influenced by them to the extent that they become blind to the Negro will never serve the race efficiently.

To educate the Negro we must find out exactly what his background is, what he is today, what his possibilities are, and how to begin with him as he is and make him a better individual of the kind that he is. Instead of cramming the Negro's mind with what others have shown that they can do, we should develop his latent powers that he may perform in society a part of which others are not capable.

During his life the author has seen striking examples of how people should and should not be taught. Some of these are worth relating. Probably the most interesting was that of missionary work in China. In 1903 the author crossed the Pacific Ocean with twenty-six missionaries who were going to take the Orient by storm. One Todd, from North Carolina, was orating and preaching almost every day to stimulate his coworkers to go boldly to the task before them. Dr. De Forest, long a missionary to Japan, informed them that the work required more than enthusiasm; that they could not rush into the homes of the natives saying, "Peace be to this house." for it might turn out the other way and give somebody the opportunity to say, "Peace be to his ashes."

Dr. De Forest explained to them how he chose a decidedly different course, preferring first to study the history, the language, the manners and the customs of the people to approach them intelligently; and not until he had been in the country four years did he undertake to exhort, but after that time he had had great success and had been invited to preach before the Mikado himself. Now Todd did not take this advice, and he had not been in China five months before he and his wife had been poisoned by their native cook who had become incensed at the way they interfered with the institutions of his people.

Another striking illustration was the education of the Filipinos. Not long after the close of the Spanish-American War the United States Government started out to educate the Filipinos over night. Numbers of "highly trained" Americans were carried there to do the work They entered upon their task by teaching the Filipinos just as they had taught American children who were otherwise circumstanced. The result was failure. Men trained at institutions like Harvard, Yale, Columbia, and Chicago could not reach these people and had to be dismissed from the service. Some of these "scholarly" Americans had to be maintained by the subscription of friends until they could be returned to this country on Government transportation.

In the meantime, however, there came along an insurance man, who went to the Philippines to engage in business. He had never taught at all, and he had never studied authorities like Bagley, Judd, and Thorndike; but he understood people Seeing that others had failed, he went into the work himself. He filled the schoolroom with thousands of objects from the pupil's environment. In the beginning he did not use books very much, because those supplied were not adapted to the needs of the children. He talked about the objects around them. Everything was presented objectively. When he took up the habits of the snake he brought the reptile to the school for demonstration. When he taught the crocodile he had one there. In teaching the Filipinos music he did not sing "Come shake the Apple-Tree." They had never seen such an object. He taught them to sing "Come shake the Lomboy Tree," something which they had actually done. In reading he did not concentrate on the story of how George Washington always told the truth. They had never heard of him and could not have appreciated that myth if some one had told them about it. This real educator taught them about their own hero, José Rizal, who gave his life as a martyr for the freedom of his country. By and by they got rid of most books based on the life of American people and worked out an entirely new series dealing with the life of Filipinos. The result, then, was that this man and others who saw the situation as he did succeeded, and the work of the public schools in the Philippines is today the outstanding achievement of the Americans in that country.

We do not mean to suggest here, however, that any people should ignore the record of the progress of other races. We would not advocate any such unwise course. We say, hold on to the real facts of history as they are, but complete such knowledge by studying also the history of races and nations which have been purposely ignored. We should not underrate the achievements of Mesopotamia, Greece, and Rome; but we should give equally as much attention to the internal African kingdoms, the Songhay empire, and Ethiopia, which through Egypt decidedly influenced the civilization of the Mediterranean world. We would not ignore the rise of Christianity and the development of the Church; but we would at the same time give honorable mention to the persons of African blood who figured in these achievements, and who today are endeavoring to carry out the principles of Jesus long since repudiated by most so-called Christians. We would not underestimate the achievements of the captains of industry who in the commercial expansion of the modern world have produced the wealth necessary to ease and comfort; but we would give credit to the Negro who so largely supplied the demand for labor by which these things have been accomplished.

In our own particular history we would not dim one bit the luster of any star in our firmament. We would not learn less of George Washington, "First in War, First in Peace and First in the Hearts of his Countrymen"; but we would learn something also of the three thousand Negro soldiers of the American Revolution who helped to make this "Father of our Country" possible. We would not neglect to appreciate the unusual contribution of Thomas Jefferson to freedom and democracy; but we would invite attention also to two of his outstanding contemporaries, Phillis Wheatley, the writer of interesting verse, and Benjamin Banneker, the mathematician, astronomer, and advocate of a world peace plan set forth in 1793 with the vital principles of Woodrow Wilson's League of Nations. We would in no way detract from the fame of Perry on Lake Erie or Jackson at New Orleans in the second struggle with England; but we would remember the gallant black men who assisted in winning these memorable victories on land and sea. We would not cease to pay tribute to Abraham Lincoln as the "Savior of the Country"; but we would ascribe praise also to the one hundred and seventy-eight thousand Negroes who had to be mustered into the service of the Union before it could be preserved, and who by their heroism demonstrated that they were entitled to freedom and citizenship.

Chapter I The Seat of the Trouble
Chapter II How We Missed the Mark
Chapter III How We Drifted Away from the Truth
Chapter IV Education Under Outside Control
Chapter V The Failure to Learn to Make a Living
Chapter VI The Educated Negro Leaves the Masses
Chapter VII Dissension and Weakness
Chapter VIII Professional Education Discouraged
Chapter IX Political Education Neglected
Chapter X The Loss of Vision
Chapter XI The Need for Service Rather than Leadership
Chapter XII Hirelings in the Places of Public Servants
Chapter XIII Understand the Negro
Chapter XIV The New Program
Chapter XV Vocational Guidance
Chapter XVI The New Type of Professional Man Required
Chapter XVII Higher Strivings in the Service of the Country
Chapter XVIII The Study of the Negro
Appendix Much Ado about a Name