The Future of the American Negro

PREFACE

In giving this volume to the public, I deem it fair to say that I have yielded to the oft-repeated requests that I put in some more definite and permanent form the ideas regarding the Negro and his future which I have expressed many times on the public platform and through the public press and magazines.

I make grateful acknowledgment to the "Atlantic Monthly" and "Appleton's Popular Science Monthly" for their kindness in granting permission for the use of some part of articles which I have at various times contributed to their columns.

Tuskegee Normal and Industrial Institute,

Tuskegee, Ala., October 1, 1899.

CHAPTER I

In this volume I shall not attempt to give the origin and history of the Negro race either in Africa or in America. My attempt is to deal only with conditions that now exist and bear a relation to the Negro in America and that are likely to exist in the future. In discussing the Negro, it is always to be borne in mind that, unlike all the other inhabitants of America, he came here without his own consent; in fact, was compelled to leave his own country and become a part of another through physical force. It should also be borne in mind, in our efforts to change and improve the present condition of the Negro, that we are dealing with a race which had little necessity to labour in its native country. After being brought to America, the Negroes were forced to labour for about 250 years under circumstances which were calculated not to inspire them with love and respect for labour. This constitutes a part of the reason why I insist that it is necessary to emphasise the matter of industrial education as a means of giving the black man the foundation of a civilisation upon which he will grow and prosper. When I speak of industrial education, however, I wish it always understood that I mean, as did General Armstrong, the founder of the Hampton Institute, for thorough academic and religious training to go side by side with industrial training. Mere training of the hand without the culture of brain and heart would mean little.

The first slaves were brought into this country by the Dutch in 1619, and were landed at Jamestown, Virginia. The first cargo consisted of twenty. The census taken in 1890 shows that these twenty slaves had increased to 7,638,360. About 6,353,341 of this number were residing in the Southern States, and 1,283,029 were scattered throughout the Northern and Western States. I think I am pretty safe in predicting that the census to be taken in 1900 will show that there are not far from ten millions of people of African descent in the United States. The great majority of these, of course, reside in the Southern States. The problem is how to make these millions of Negroes self-supporting, intelligent, economical and valuable citizens, as well as how to bring about proper relations between them and the white citizens among whom they live. This is the question upon which I shall try to throw some light in the chapters which follow.

When the Negroes were first brought to America, they were owned by white people in all sections of this country, as is well known,—in the New England, the Middle, and in the Southern States. It was soon found, however, that slave labour was not remunerative in the Northern States, and for that reason by far the greater proportion of the slaves were held in the Southern States, where their labour in raising cotton, rice, and sugar-cane was more productive. The growth of the slave population in America was constant and rapid. Beginning, as I have stated, with fourteen, in 1619, the number increased at such a rate that the total number of Negroes in America in 1800 was 1,001,463. This number increased by 1860 to 3,950,000. A few people predicted that freedom would result disastrously to the Negro, as far as numerical increase was concerned; but so far the census figures have failed to bear out this prediction. On the other hand, the census of 1890 shows that the Negro population had increased from 3,950,000 in 1860 to 7,638,260 twenty-five years after the war. It is my opinion that the rate of increase in the future will be still greater than it has been from the close of the war of the Rebellion up to the present time, for the reason that the very sudden changes which took place in the life of the Negro, because of having his freedom, plunged him into many excesses that were detrimental to his physical well-being. Of course, freedom found him unprepared in clothing, in shelter and in knowledge of how to care for his body. During slavery the slave mother had little control of her own children, and did not therefore have the practice and experience of rearing children in a suitable manner. Now that the Negro is being taught in thousands of schools how to take care of his body, and in thousands of homes mothers are learning how to control their children, I believe that the rate of increase, as I have stated, will be still greater than it has been in the past. In too many cases the Negro had the idea that freedom meant merely license to do as he pleased, to work or not to work; but this erroneous idea is more and more disappearing, by reason of the education in the right direction which the Negro is constantly receiving.

During the four years that the Civil War lasted, the greater proportion of the Negroes remained in the South, and worked faithfully for the support of their masters' families, who, as a general rule, were away in the war. The self-control which the Negro exhibited during the war marks, it seems to me, one of the most important chapters in the history of the race. Notwithstanding he knew that his master was away from home, fighting a battle which, if successful, would result in his continued enslavement, yet he worked faithfully for the support of the master's family. If the Negro had yielded to the temptation and suggestion to use the torch or dagger in an attempt to destroy his master's property and family, the result would have been that the war would have been ended quickly; for the master would have returned from the battlefield to protect and defend his property and family. But the Negro to the last was faithful to the trust that had been thrust upon him, and during the four years of war in which the male members of the family were absent from their homes there is not a single instance recorded where he in any way attempted to outrage the family of the master or in any way to injure his property.

Not only is this true, but all through the years of preparation for the war and during the war itself the Negro showed himself to be an uncompromising friend to the Union. In fact, of all the charges brought against him, there is scarcely a single instance where one has been charged with being a traitor to his country. This has been true whether he has been in a state of slavery or in a state of freedom.

From 1865 to 1876 constituted what perhaps may be termed the days of Reconstruction. This was the period when the Southern States which had withdrawn from the Union were making an effort to reinstate themselves and to establish a permanent system of State government. At the close of the war both the Southern white man and the Negro found themselves in the midst of poverty. The ex-master returned from the war to find his slave property gone, his farms and other industries in a state of collapse, and the whole industrial or economic system upon which he had depended for years entirely disorganised. As we review calmly and dispassionately the period of reconstruction, we must use a great deal of sympathy and generosity. The weak point, to my mind, in the reconstruction era was that no strong force was brought to bear in the direction of preparing the Negro to become an intelligent, reliable citizen and voter. The main effort seems to have been in the direction of controlling his vote for the time being, regardless of future interests. I hardly believe that any race of people with similar preparation and similar surroundings would have acted more wisely or very differently from the way the Negro acted during the period of reconstruction.

Without experience, without preparation, and in most cases without ordinary intelligence, he was encouraged to leave the field and shop and enter politics. That under such circumstances he should have made mistakes is very natural. I do not believe that the Negro was so much at fault for entering so largely into politics, and for the mistakes that were made in too many cases, as were the unscrupulous white leaders who got the Negro's confidence and controlled his vote to further their own ends, regardless, in many cases, of the permanent welfare of the Negro. I have always considered it unfortunate that the Southern white man did not make more of an effort during the period of reconstruction to get the confidence and sympathy of the Negro, and thus have been able to keep him in close touch and sympathy in politics. It was also unfortunate that the Negro was so completely alienated from the Southern white man in all political matters. I think it would have been better for all concerned if, immediately after the close of the war, an educational and property qualification for the exercise of the franchise had been prescribed that would have applied fairly and squarely to both races, and, also, if, in educating the Negro, greater stress had been put upon training him along the lines of industry for which his services were in the greatest demand in the South. In a word, too much stress was placed upon the mere matter of voting and holding political office rather than upon the preparation for the highest citizenship. In saying what I have, I do not mean to convey the impression that the whole period of reconstruction was barren of fruitful results. While it is not a very encouraging chapter in the history of our country, I believe that this period did serve to point out many weak points in our effort to elevate the Negro, and that we are now taking advantage of the mistakes that were made. The period of reconstruction served at least to show the world that with proper preparation and with a sufficient foundation the Negro possesses the elements out of which men of the highest character and usefulness can be developed. I might name several characters who were brought before the world by reason of the reconstruction period. I give one as an example of others: Hon. Blanche K. Bruce, who had been a slave, but who held many honourable positions in the State of Mississippi, including an election to the United States Senate, where he served a full term; later he was twice appointed Register of the United States Treasury. In all these positions Mr. Bruce gave the greatest satisfaction, and not a single whisper of dishonesty or incompetency has ever been heard against him. During the period of his public life he was brought into active and daily contact with Northern and Southern white people, all of whom speak of him in the highest measure of respect and confidence.

What the Negro wants and what the country wants to do is to take advantage of all the lessons that were taught during the days of reconstruction, and apply these lessons bravely, honestly, in laying the foundation upon which the Negro can stand in the future and make himself a useful, honourable, and desirable citizen, whether he has his residence in the North, the South, or the West.

CHAPTER II

In order that the reader may understand me and why I lay so much stress upon the importance of pushing the doctrine of industrial education for the Negro, it is necessary, first of all, to review the condition of affairs at the present time in the Southern States. For years I have had something of an opportunity to study the Negro at first-hand; and I feel that I know him pretty well,—him and his needs, his failures and his successes, his desires and the likelihood of their fulfilment. I have studied him and his relations with his white neighbours, and striven to find how these relations may be made more conducive to the general peace and welfare both of the South and of the country at large.

In the Southern part of the United States there are twenty-two millions of people who are bound to the fifty millions of the North by ties which neither can tear asunder if they would. The most intelligent in a New York community has his intelligence darkened by the ignorance of a fellow-citizen in the Mississippi bottoms. The most wealthy in New York City would be more wealthy but for the poverty of a fellow-being in the Carolina rice swamps. The most moral and religious men in Massachusetts have their religion and morality modified by the degradation of the man in the South whose religion is a mere matter of form or of emotionalism. The vote of the man in Maine that is cast for the highest and purest form of government is largely neutralised by the vote of the man in Louisiana whose ballot is stolen or cast in ignorance. Therefore, when the South is ignorant, the North is ignorant; when the South is poor, the North is poor; when the South commits crime, the nation commits crime. For the citizens of the North there is no escape; they must help raise the character of the civilisation in the South, or theirs will be lowered. No member of the white race in any part of the country can harm the weakest or meanest member of the black race without the proudest and bluest blood of the nation being degraded.

It seems to me that there never was a time in the history of the country when those interested in education should the more earnestly consider to what extent the mere acquiring of the ability to read and write, the mere acquisition of a knowledge of literature and science, makes men producers, lovers of labour, independent, honest, unselfish, and, above all, good. Call education by what name you please, if it fails to bring about these results among the masses, it falls short of its highest end. The science, the art, the literature, that fails to reach down and bring the humblest up to the enjoyment of the fullest blessings of our government, is weak, no matter how costly the buildings or apparatus used or how modern the methods of instruction employed. The study of arithmetic that does not result in making men conscientious in receiving and counting the ballots of their fellow-men is faulty. The study of art that does not result in making the strong less willing to oppress the weak means little. How I wish that from the most cultured and highly endowed university in the great North to the humblest log cabin school-house in Alabama, we could burn, as it were, into the hearts and heads of all that usefulness, that service to our brother, is the supreme end of education. Putting the thought more directly as it applies to conditions in the South, can you make the intelligence of the North affect the South in the same ratio that the ignorance of the South affects the North? Let us take a not improbable case: A great national case is to be decided, one that involves peace or war, the honour or dishonour of our nation,—yea, the very existence of the government. The North and West are divided. There are five million votes to be cast in the South; and, of this number, one-half are ignorant. Not only are one-half the voters ignorant; but, because of the ignorant votes they cast, corruption and dishonesty in a dozen forms have crept into the exercise of the political franchise to such an extent that the conscience of the intelligent class is seared in its attempts to defeat the will of the ignorant voters. Here, then, you have on the one hand an ignorant vote, on the other an intelligent vote minus a conscience. The time may not be far off when to this kind of jury we shall have to look for the votes which shall decide in a large measure the destiny of our democratic institutions.

When a great national calamity stares us in the face, we are, I fear, too much given to depending on a short "campaign of education" to do on the hustings what should have been accomplished in the school.

With this idea in view, let us examine with more care the condition of civilisation in the South, and the work to be done there before all classes will be fit for the high duties of citizenship. In reference to the Negro race, I am confronted with some embarrassment at the outset, because of the various and conflicting opinions as to what is to be its final place in our economic and political life.

Within the last thirty years—and, I might add, within the last three months,—it has been proven by eminent authority that the Negro is increasing in numbers so fast that it is only a question of a few years before he will far outnumber the white race in the South, and it has also been proven that the Negro is fast dying out, and it is only a question of a few years before he will have completely disappeared. It has also been proven that education helps the Negro and that education hurts him, that he is fast leaving the South and taking up his residence in the North and West, and that his tendency is to drift toward the low lands of the Mississippi bottoms. It has been proven that education unfits the Negro for work and that education makes him more valuable as a labourer, that he is our greatest criminal and that he is our most law-abiding citizen. In the midst of these conflicting opinions, it is hard to hit upon the truth.

But, also, in the midst of this confusion, there are a few things of which I am certain,—things which furnish a basis for thought and action. I know that whether the Negroes are increasing or decreasing, whether they are growing better or worse, whether they are valuable or valueless, that a few years ago some fourteen of them were brought into this country, and that now those fourteen are nearly ten millions. I know that, whether in slavery or freedom, they have always been loyal to the Stars and Stripes, that no school-house has been opened for them that has not been filled, that the 2,000,000 ballots that they have the right to cast are as potent for weal or woe as an equal number cast by the wisest and most influential men in America. I know that wherever Negro life touches the life of the nation it helps or it hinders, that wherever the life of the white race touches the black it makes it stronger or weaker. Further, I know that almost every other race that has tried to look the white man in the face has disappeared. I know, despite all the conflicting opinions, and with a full knowledge of all the Negroes' weaknesses, that only a few centuries ago they went into slavery in this country pagans, that they came out Christians; they went into slavery as so much property, they came out American citizens; they went into slavery without a language, they came out speaking the proud Anglo-Saxon tongue; they went into slavery with the chains clanking about their wrists, they came out with the American ballot in their hands.

I submit it to the candid and sober judgment of all men, if a race that is capable of such a test, such a transformation, is not worth saving and making a part, in reality as well as in name, of our democratic government. That the Negro may be fitted for the fullest enjoyment of the privileges and responsibilities of our citizenship, it is important that the nation be honest and candid with him, whether honesty and candour for the time being pleases or displeases him. It is with an ignorant race as it is with a child: it craves at first the superficial, the ornamental signs of progress rather than the reality. The ignorant race is tempted to jump, at one bound, to the position that it has required years of hard struggle for others to reach.

It seems to me that, as a general thing, the temptation in the past in educational and missionary work has been to do for the new people that which was done a thousand years ago, or that which is being done for a people a thousand miles away, without making a careful study of the needs and conditions of the people whom it is designed to help. The temptation is to run all people through a certain educational mould, regardless of the condition of the subject or the end to be accomplished. This has been the case too often in the South in the past, I am sure. Men have tried to use, with these simple people just freed from slavery and with no past, no inherited traditions of learning, the same methods of education which they have used in New England, with all its inherited traditions and desires. The Negro is behind the white man because he has not had the same chance, and not from any inherent difference in his nature and desires. What the race accomplishes in these first fifty years of freedom will at the end of these years, in a large measure, constitute its past. It is, indeed, a responsibility that rests upon this nation,—the foundation laying for a people of its past, present, and future at one and the same time.

One of the weakest points in connection with the present development of the race is that so many get the idea that the mere filling of the head with a knowledge of mathematics, the sciences, and literature, means success in life. Let it be understood, in every corner of the South, among the Negro youth at least, that knowledge will benefit little except as it is harnessed, except as its power is pointed in a direction that will bear upon the present needs and condition of the race. There is in the heads of the Negro youth of the South enough general and floating knowledge of chemistry, of botany, of zoölogy, of geology, of mechanics, of electricity, of mathematics, to reconstruct and develop a large part of the agricultural, mechanical, and domestic life of the race. But how much of it is brought to a focus along lines of practical work? In cities of the South like Atlanta, how many coloured mechanical engineers are there? or how many machinists? how many civil engineers? how many architects? how many house decorators? In the whole State of Georgia, where eighty per cent. of the coloured people depend upon agriculture, how many men are there who are well grounded in the principles and practices of scientific farming? or dairy work? or fruit culture? or floriculture?

For example, not very long ago I had a conversation with a young coloured man who is a graduate of one of the prominent universities of this country. The father of this man is comparatively ignorant, but by hard work and the exercise of common sense he has become the owner of two thousand acres of land. He owns more than a score of horses, cows, and mules and swine in large numbers, and is considered a prosperous farmer. In college the son of this farmer has studied chemistry, botany, zoölogy, surveying, and political economy. In my conversation I asked this young man how many acres his father cultivated in cotton and how many in corn. With a far-off gaze up into the heavens he answered that he did not know. When I asked him the classification of the soils on his father's farm, he did not know. He did not know how many horses or cows his father owned nor of what breeds they were, and seemed surprised that he should be asked such questions. It never seemed to have entered his mind that on his father's farm was the place to make his chemistry, his mathematics, and his literature penetrate and reflect itself in every acre of land, every bushel of corn, every cow, and every pig.

Let me give other examples of this mistaken sort of education. When a mere boy, I saw a young coloured man, who had spent several years in school, sitting in a common cabin in the South, studying a French grammar. I noted the poverty, the untidiness, the want of system and thrift, that existed about the cabin, notwithstanding his knowledge of French and other academic studies.

Again, not long ago I saw a coloured minister preparing his Sunday sermon just as the New England minister prepares his sermon. But this coloured minister was in a broken-down, leaky, rented log cabin, with weeds in the yard, surrounded by evidences of poverty, filth, and want of thrift. This minister had spent some time in school studying theology. How much better it would have been to have had this minister taught the dignity of labour, taught theoretical and practical farming in connection with his theology, so that he could have added to his meagre salary, and set an example for his people in the matter of living in a decent house, and having a knowledge of correct farming! In a word, this minister should have been taught that his condition, and that of his people, was not that of a New England community; and he should have been so trained as to meet the actual needs and conditions of the coloured people in this community, so that a foundation might be laid that would, in the future, make a community like New England communities.