Chapter XIII: Understand the Negro

"WE do not offer here any course in Negro history, Negro literature, or race relations," recently said a professor of a Negro college. "We study the Negro along with other people."

"An excellent idea," the interviewer replied. "No one should expect you to do any more than this, but how do you-do it when the Negro is not mentioned in your textbooks except to be condemned? Do you, a teacher in a Negro school, also condemn the race in the same fashion as the writers of your textbooks of history and literature?"

"No," said he, "we bring the Negro in here and there."

"How often does 'here and there' connote?"

"Well, you know," said he, "Negroes have not done much; and what they have accomplished may be briefly covered by referring to the achievements of a few men and women.

"Why do you emphasize the special study of the Negro?" said he further. "Why is it necessary to give the race special attention in the press, on the rostrum, or in the schoolroom? This idea of projecting the Negro into the foreground does the race much harm by singing continually of his woes and problems and thus alienating the public which desires to give its attention to other things."

It is true that many Negroes do not desire to hear anything about their race, and few whites of today will listen to the story of woe. With most of them the race question has been settled. The Negro has been assigned to the lowest drudgery as the sphere in which the masses must toil to make a living; and socially and politically the race has been generally proscribed. Inasmuch as the traducers of the race have "settled" the matter in this fashion, they naturally oppose any effort to change this status.

Many Negro professional men who are making a living attending to the affairs of these laborers and servants in their mentally undeveloped state and many teachers who in conservative fashion are instructing their children to maintain the status quo ante bellum, also oppose any movement to upset this arrangement. They are getting paid for their efforts Why should they try innovations? The gods have so decreed it. Human beings cannot change it. Why be foolish?

A Negro with sufficient thought to construct a program of his own is undesirable, and the educational systems of this country generally refuse to work through such Negroes in promoting their cause. The program for the uplift of the Negroes in this country must be handed over to an executive force like orders from the throne, and they must carry it out without question or get out of line and let the procession go on. Although the Negro is being daily forced more and more by segregation into a world peculiarly his own, his unusually perplexing status is given little or no thought, and he is not considered capable of thinking for himself.

The chief difficulty with the education of the Negro is that it has been largely imitation resulting in the enslavement of his mind. Somebody outside of the race has desired to try out on Negroes some experiment which interested him and his coworkers; and Negroes, being objects of charity, have received them cordially and have done what they required. In fact, the keynote in the education of the Negro has been to do what he is told to do. Any Negro who has learned to do this is well prepared to function in the American social order as others would have him.

Looking over the courses of study of the public schools, one finds little to show that the Negro figures in these curricula. In supplementary matter a good deed of some Negro is occasionally referred to, but oftener the race is mentioned only to be held up to ridicule. With the exception of a few places like Atlantic City, Atlanta, Tulsa, St. Louis, Birmingham, Knoxville, and the states of Louisiana and North Carolina no effort is made to study the Negro in the public schools as they do the Latin, the Teuton, or the Mongolian. Several mis-educated Negroes themselves contend that the study of the Negro by children would bring before them the race problem prematurely and, therefore, urge that the study of the race be deferred until they reach advanced work in the college or university. These misguided teachers ignore the fact that the race question is being brought before black and white children daily in their homes, in the streets, through the press and on the rostrum. How, then, can the school ignore the duty of teaching the truth while these other agencies are playing up falsehood?

The experience of college instructors shows that racial attitudes of the youth are not easily changed after they reach adolescence. Although students of this advanced stage are shown the fallacy of race superiority and the folly of social distinctions, they nevertheless continue to do the illogical thing of still looking upon these despised groups as less worthy than themselves and persist in treating them accordingly. Teachers of elementary and secondary schools giving attention to this interracial problem have succeeded in softening and changing the attitude of children whose judgment has not been so hopelessly warped by the general attitude of the communities in which they have been brought up.

In approaching this problem in this fashion to counteract the one-sided education of youth the thinking people of this country have no desire to upset the curricula of the schools or to force the Negro as such into public discussion; but, if the Negro is to be elevated he must be educated in the sense of being developed from what he is, and the public must be so enlightened as to think of the Negro as a man. Furthermore, no one can be thoroughly educated until he learns as much about the Negro as he knows about other people.

Upon examining the recent catalogues of the leading Negro colleges, one finds that invariably they give courses in ancient, mediaeval, and modern Europe, but they do not give such courses in ancient, mediaeval, and modern Africa. Yet Africa, according to recent discoveries, has contributed about as much to the progress of mankind as Europe has, and the early civilization of the Mediterranean world was decidedly influenced by Africa.

Negro colleges offer courses bearing on the European colonists prior to their coming to America, their settlement on these shores, and their development here toward independence. Why are they not equally generous with the Negroes in treating their status in Africa prior to enslavement, their first transplantation to the West Indies, the Latinization of certain Negroes in contradistinction to the development of others under the influence of the Teuton, and the effort of the race toward self-expression?

A further examination of their curricula shows, too, that invariably these Negro colleges offer courses in Greek philosophy and in that of modern European thought, but they direct no attention to the philosophy of the African. Negroes of Africa have and always have had their own ideas about the nature of the universe, time, and space, about appearance and reality, and about freedom and necessity. The effort of the Negro to interpret man's relation to the universe shows just as much intelligence as we find in the philosophy of the Greeks. There were many Africans who were just as wise as Socrates.

Again, one observes in some of these catalogues numerous courses in art but no well defined course in Negro or African art which early influenced that of the Greeks. Thinkers are now saying that the early culture of the Mediterranean was chiefly African. Most of these colleges do not even direct special attention to Negro music in which the Negro has made his outstanding contribution in America. The unreasonable attitude is that because the whites do not have these things in their schools the Negroes must not have them in theirs. The Catholics and Jews, therefore, are wrong in establishing special schools to teach their principles of religion, and the Germans in America are unwise in having their children taught their mother tongue.

Such has been the education of Negroes. They have been taught facts of history, but have never learned to think. Their conception is that you go to school to find out what other people have done, and then you go out in life to imitate them. What they have done can be done by others, they contend; and they are right. They are wrong, however, in failing to realize that what others have done, we may not need to do. If we are to do identically the same thing from generation to generation, we would not make any progress. If we are to duplicate from century to century the same feats, the world will grow tired of such a monotonous performance.

In this particular respect "Negro education" is a failure, and disastrously so, because in its present predicament the race is especially in need of vision and invention to give humanity something new. The world does not want and will never have the heroes and heroines of the past. What this age needs is an enlightened youth not to undertake the tasks like theirs but to imbibe the spirit of these great men and answer the present call of duty with equal nobleness of soul.

Not only do the needs of generations vary, but the individuals themselves are not duplicates the one of the other; and being different in this respect, their only hope to function efficiently in society is to know themselves and the generation which they are to serve. The chief value in studying the records of others is to become better acquainted with oneself and with one's possibilities to live and to do in the present age. As long as Negroes continue to restrict themselves to doing what was necessary a hundred or a thousand years ago, they must naturally expect to be left out of the great scheme of things as they concern men of today.

The most inviting field for discovery and invention, then, is the Negro himself, but he does not realize it. Frederika Bremer, when reflecting upon her visit to America about 1850, gave this country a new thought in saying to Americans, "The romance of your history is the fate of the Negro." In this very thought lies unusual possibilities for the historian, the economist, the artist, and the philosopher. Why should the Negro writer seek a theme abroad when he has the greatest of all at home?

The bondage of the Negro brought captive from Africa is one of the greatest dramas in history, and the writer who merely sees in that ordeal something to approve or condemn fails to understand the evolution of the human race. Negroes now studying dramatics go into our schools to reproduce Shakespeare, but mentally developed members of this race would see the possibilities of a greater drama in the tragedy of the man of color. Negroes graduating from conservatories of music dislike the singing of our folk songs. For some reason such misguided persons think that they can improve on the productions of the foreign drama or render the music of other people better than they can themselves.

A knowledge of real history would lead one to think that slavery was one of the significant developments which, although evil in themselves, may redound sometimes to the advantage of the oppressed rather than to that of the oppressor. Some one has said that the music of Poland was inspired by incidents of a struggle against the despots invading and partitioning their prostrate land. The Greeks never had an art until the country was overrun by hostile Orientals. Some one then began to immortalize in song the sons who went forth to fight for the native land. Another carved in marble the thought evoked by the example of the Greek youth who blocked the mountain pass with his body or who bared his breast to the javelin to defend the liberty of his country. These things we call art.

In our own country the other elements of the population, being secure in their position, have never faced such a crisis; and the Europeans, after whose pattern American life is fashioned, have not recently had such experience. White Americans, then, have produced no art at all, and that of Europe has reached the point of stagnation. Negroes who are imitating whites, then, are engaged in a most unprofitable performance. Why not interpret themselves anew to the world?

If we had a few thinkers we could expect great achievements on tomorrow. Some Negro with unusual insight would write an epic of bondage and freedom which would take its place with those of Homer and Virgil. Some Negro with esthetic appreciation would construct from collected fragments of Negro music a grand opera that would move humanity to repentance. Some Negro of philosophic penetration would find a solace for the modern world in the soul of the Negro, and then men would be men because they are men.

The Negro in his present plight, however, does not see possibilities until it is too late He exercises much "hindsight," and for that reason he loses ground in the hotly contested battles of life. The Negro as a rule waits until a thing happens before he tries to avert it. He is too much like a man whom the author once saw knocked down in a physical combat. Instead of dodging the blow when it was being dealt he arose from his prostration dodging it.

For example, the author has just received a letter from a lady in Pittsburgh complaining that the librarian in one of its schools insists upon reading to the children "a great deal of literature containing such words as `nigger,' `Blackie,' `Little Black Sambo,' etc." This lady, therefore, would like to place in that school some books by Negro authors. This is a commendable effort, but it comes a little late; we hope not too late.

For centuries such literature has been circulated among the children of the modern world; and they have, therefore, come to regard the Negro as inferior. Now that some of our similarly mis-educated Negroes are seeing how they have been deceived they are awakening to address themselves to a long neglected work. They should have been thinking about this generations ago, for they have a tremendous task before them today in dispelling this error and counteracting the results of such bias in our literature.

There has just come, too, from a friend of humanity in Edinburgh, Scotland, a direful account of the increase in race prejudice in those parts. Sailors who had frequented the stronghold of race prejudice in South Africa undertook recently to prevent Negro men from socializing with Scotch women at a dance; and certain professors of the University of Edinburgh with the same attitude show so much of it in their teaching that this friend entreats us to send them informing books on the Negro. We are doing it.

Here again, however, the effort to uproot error and popularize the truth comes rather late. The Negro since freedom has gone along grinning, whooping, and "cutting capers" while the white man has applied himself to the task of defining the status of the Negro and compelling him to accept it as thus settled forever. While the Negro has been idle, propaganda has gone far ahead of history. Unfortunately, too, Negro "scholars" have assisted in the production of literature which gives this point of view.

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

The spirit of Black Wall Street was shown in the foundation of our ancestors of Tulsa Oklahoma using their own consumer spending power and talents to create a self contained successful Black community with hundreds of Black owned and operated businesses within 35 city blocks. In that historic spirit. | Facebook: BlackWallStreetUSA