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Chapter 4

Contents:

The Negroes' proper use of education—Hayti, Santo Domingo, and Liberia as illustrations of the lack of practical training—Present necessity for union of all forces to further the cause of industrial education—Industrial education not opposed to the higher education—Results of practical training so far—Little or no prejudice against capable Negroes in business in the South—The Negro at first shunned labor as degrading—Hampton and Tuskegee aim to remove this feeling—The South does not oppose industrial education for the Negroes—Address to Tuskegee students setting forth the necessity of steadfastness of purpose.


One of the main problems as regards the education of the Negro is how to have him use his education to the best advantage after he has secured it. In saying this, I do not want to be understood as implying that the problem of simple ignorance among the masses has been settled in the South; for this is far from true. The amount of ignorance still prevailing among the Negroes, especially in the rural districts, is very large and serious. But I repeat, we must go farther if we would secure the best results and most gratifying returns in public good for the money spent than merely to put academic education in the Negro's head with the idea that this will settle everything.

In his present condition it is important, in seeking after what he terms the ideal, that the Negro should not neglect to prepare himself to take advantage of the opportunities that are right about his door. If he lets these opportunities slip, I fear they will never be his again. In saying this, I mean always that the Negro should have the most thorough mental and religious training; for without it no race can succeed. Because of his past history and environment and present condition it is important that he be carefully guided for years to come in the proper use of his education. Much valuable time has been lost and money spent in vain, because too many have not been educated with the idea of fitting them to do well the things which they could get to do. Because of the lack of proper direction of the Negro's education, some good friends of his, North and South, have not taken that interest in it that they otherwise would have taken. In too many cases where merely literary education alone has been given the Negro youth, it has resulted in an exaggerated estimate of his importance in the world, and an increase of wants which his education has not fitted him to supply.

But, in discussing this subject, one is often met with the question, Should not the Negro be encouraged to prepare himself for any station in life that any other race fills? I would say, Yes; but the surest way for the Negro to reach the highest positions is to prepare himself to fill well at the present time the basic occupations. This will give him a foundation upon which to stand while securing what is called the more exalted positions. The Negro has the right to study law; but success will come to the race sooner if it produces intelligent, thrifty farmers, mechanics, and housekeepers to support the lawyers. The want of proper direction of the use of the Negro's education results in tempting too many to live mainly by their wits, without producing anything that is of real value to the world. Let me quote examples of this.

Hayti, Santo Domingo, and Liberia, although among the richest countries in natural resources in the world, are discouraging examples of what must happen to any people who lack industrial or technical training. It is said that in Liberia there are no wagons, wheelbarrows, or public roads, showing very plainly that there is a painful absence of public spirit and thrift. What is true of Liberia is also true in a measure of the republics of Hayti and Santo Domingo. The people have not yet learned the lesson of turning their education toward the cultivation of the soil and the making of the simplest implements for agricultural and other forms of labour.

Much would have been done toward laying a sound foundation for general prosperity if some attention had been spent in this direction. General education itself has no bearing on the subject at issue, because, while there is no well-established public school system in either of these countries, yet large numbers of men of both Hayti and Santo Domingo have been educated in France for generations. This is especially true of Hayti. The education has been altogether in the direction of belles lettres, however, and practically little in the direction of industrial and scientific education.

It is a matter of common knowledge that Hayti has to send abroad even to secure engineers for her men-of-war, for plans for her bridges and other work requiring technical knowledge and skill. I should very much regret to see any such condition obtain in any large measure as regards the coloured people in the South, and yet this will be our fate if industrial education is much longer neglected. We have spent much time in the South in educating men and women in letters alone, too, and must now turn our attention more than ever toward educating them so as to supply their wants and needs. It is more lamentable to see educated people unable to support themselves than to see uneducated people in the same condition. Ambition all along this line must be stimulated.

If educated men and women of the race will see and acknowledge the necessity of practical industrial training and go to work with a zeal and determination, their example will be followed by others, who are now without ambition of any kind.

The race cannot hope to come into its own until the young coloured men and women make up their minds to assist in the general development along these lines. The elder men and women trained in the hard school of slavery, and who so long possessed all of the labour, skilled and unskilled, of the South, are dying out; their places must be filled by their children, or we shall lose our hold upon these occupations. Leaders in these occupations are needed now more than ever.

It is not enough that the idea be inculcated that coloured people should get book learning; along with it they should be taught that book education and industrial development must go hand in hand. No race which fails to do this can ever hope to succeed. Phillips Brooks gave expression to the sentiment: "One generation gathers the material, and the next generation builds the palaces." As I understand it, he wished to inculcate the idea that one generation lays the foundation for succeeding generations. The rough affairs of life very largely fall to the earlier generation, while the next one has the privilege of dealing with the higher and more æsthetic things of life. This is true of all generations, of all peoples; and, unless the foundation is deeply laid, it is impossible for the succeeding one to have a career in any way approaching success. As regards the coloured men of the South, as regards the coloured men of the United States, this is the generation which, in a large measure, must gather the material with which to lay the foundation for future success.

Some time ago it was my misfortune to see a Negro sixty-five years old living in poverty and filth. I was disgusted, and said to him, "If you are worthy of your freedom, you would surely have changed your condition during the thirty years of freedom which you have enjoyed." He answered: "I do want to change. I want to do something for my wife and children; but I do not know how,—I do not know what to do." I looked into his lean and haggard face, and realised more deeply than ever before the absolute need of captains of industry among the great masses of the coloured people.

It is possible for a race or an individual to have mental development and yet be so handicapped by custom, prejudice, and lack of employment as to dwarf and discourage the whole life. This is the condition that prevails among the race in many of the large cities of the North; and it is to prevent this same condition in the South that I plead with all the earnestness of my heart. Mental development alone will not give us what we want, but mental development tied to hand and heart training will be the salvation of the Negro.

In many respects the next twenty years are going to be the most serious in the history of the race. Within this period it will be largely decided whether the Negro will be able to retain the hold which he now has upon the industries of the South or whether his place will be filled by white people from a distance. The only way he can prevent the industrial occupations slipping from him in all parts of the South, as they have already in certain parts, is for all educators, ministers, and friends of the race to unite in pushing forward in a whole-souled manner the industrial or business development of the Negro, whether in school or out of school. Four times as many young men and women of the race should be receiving industrial training. Just now the Negro is in a position to feel and appreciate the need of this in a way that no one else can. No one can fully appreciate what I am saying who has not walked the streets of a Northern city day after day seeking employment, only to find every door closed against him on account of his colour, except in menial service. It is to prevent the same thing taking place in the South that I plead. We may argue that mental development will take care of all this. Mental development is a good thing. Gold is also a good thing, but gold is worthless without an opportunity to make itself touch the world of trade. Education increases greatly an individual's wants. It is cruel in many cases to increase the wants of the black youth by mental development alone without, at the same time, increasing his ability to supply these increased wants in occupations in which he can find employment.

The place made vacant by the death of the old coloured man who was trained as a carpenter during slavery, and who since the war had been the leading contractor and builder in the Southern town, had to be filled. No young coloured carpenter capable of filling his place could be found. The result was that his place was filled by a white mechanic from the North, or from Europe, or from elsewhere. What is true of carpentry and house-building in this case is true, in a degree, in every skilled occupation; and it is becoming true of common labour. I do not mean to say that all of the skilled labour has been taken out of the Negro's hands; but I do mean to say that in no part of the South is he so strong in the matter of skilled labour as he was twenty years ago, except possibly in the country districts and the smaller towns. In the more northern of the Southern cities, such as Richmond and Baltimore, the change is most apparent; and it is being felt in every Southern city. Wherever the Negro has lost ground industrially in the South, it is not because there is prejudice against him as a skilled labourer on the part of the native Southern white man; the Southern white man generally prefers to do business with the Negro mechanic rather than with a white one, because he is accustomed to do business with the Negro in this respect. There is almost no prejudice against the Negro in the South in matters of business, so far as the native whites are concerned; and here is the entering wedge for the solution of the race problem. But too often, where the white mechanic or factory operative from the North gets a hold, the trades-union soon follows, and the Negro is crowded to the wall.

But what is the remedy for this condition? First, it is most important that the Negro and his white friends honestly face the facts as they are; otherwise the time will not be very far distant when the Negro of the South will be crowded to the ragged edge of industrial life as he is in the North. There is still time to repair the damage and to reclaim what we have lost.

I stated in the beginning that industrial education for the Negro has been misunderstood. This has been chiefly because some have gotten the idea that industrial development was opposed to the Negro's higher mental development. This has little or nothing to do with the subject under discussion; we should no longer permit such an idea to aid in depriving the Negro of the legacy in the form of skilled labour that was purchased by his forefathers at the price of two hundred and fifty years of slavery. I would say to the black boy what I would say to the white boy, Get all the mental development that your time and pocket-book will allow of,—the more, the better; but the time has come when a larger proportion—not all, for we need professional men and women—of the educated coloured men and women should give themselves to industrial or business life. The professional class will be helped in so far as the rank and file have an industrial foundation, so that they can pay for professional service. Whether they receive the training of the hand while pursuing their academic training or after their academic training is finished, or whether they will get their literary training in an industrial school or college, are questions which each individual must decide for himself. No matter how or where educated, the educated men and women must come to the rescue of the race in the effort to get and hold its industrial footing. I would not have the standard of mental development lowered one whit; for, with the Negro, as with all races, mental strength is the basis of all progress. But I would have a large measure of this mental strength reach the Negroes' actual needs through the medium of the hand. Just now the need is not so much for the common carpenters, brick masons, farmers, and laundry women as for industrial leaders who, in addition to their practical knowledge, can draw plans, make estimates, take contracts; those who understand the latest methods of truck-gardening and the science underlying practical agriculture; those who understand machinery to the extent that they can operate steam and electric laundries, so that our women can hold on to the laundry work in the South, that is so fast drifting into the hands of others in the large cities and towns.

Having tried to show in previous chapters to what a condition the lack of practical training has brought matters in the South, and by the examples in this chapter where this state of things may go if allowed to run its course, I wish now to show what practical training, even in its infancy among us, has already accomplished.

I noticed, when I first went to Tuskegee to start the Tuskegee Normal and Industrial Institute, that some of the white people about there rather looked doubtfully at me; and I thought I could get their influence by telling them how much algebra and history and science and all those things I had in my head, but they treated me about the same as they did before. They didn't seem to care about the algebra, history, and science that were in my head only. Those people never even began to have confidence in me until we commenced to build a large three-story brick building, and then another and another, until now we have forty buildings which have been erected largely by the labour of our students; and to-day we have the respect and confidence of all the white people in that section.

There is an unmistakable influence that comes over a white man when he sees a black man living in a two-story brick house that has been paid for. I need not stop to explain. It is the tangible evidence of prosperity. You know Thomas doubted the Saviour after he had risen from the dead; and the Lord said to Thomas, "Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side." The tangible evidence convinced Thomas.

We began, soon after going to Tuskegee, the manufacture of bricks. We also started a wheelwright establishment and the manufacture of good wagons and buggies; and the white people came to our institution for that kind of work. We also put in a printing plant, and did job printing for the white people as well as for the blacks.

By having something that these people wanted, we came into contact with them, and our interest became interlinked with their interest, until to-day we have no warmer friends anywhere in the country than we have among the white people of Tuskegee. We have found by experience that the best way to get on well with people is to have something that they want, and that is why we emphasise this Christian Industrial Education.

Not long ago I heard a conversation among three white men something like this. Two of them were berating the Negro, saying the Negro was shiftless and lazy, and all that sort of thing. The third man listened to their remarks for some time in silence, and then he said: "I don't know what your experience has been; but there is a 'nigger' down our way who owns a good house and lot with about fifty acres of ground. His house is well furnished, and he has got some splendid horses and cattle. He is intelligent and has a bank account. I don't know how the 'niggers' are in your community, but Tobe Jones is a gentleman. Once, when I was hard up, I went to Tobe Jones and borrowed fifty dollars; and he hasn't asked me for it yet. I don't know what kind of 'niggers' you have down your way, but Tobe Jones is a gentleman."

Now what we want to do is to multiply and place in every community these Tobe Joneses; and, just in so far as we can place them throughout the South this race question will disappear.

Suppose there was a black man who had business for the railroads to the amount of ten thousand dollars a year. Do you suppose that, when that black man takes his family aboard the train, they are going to put him into a Jim Crow car and run the risk of losing that ten thousand dollars a year? No, they will put on a Pullman palace car for him.

Some time ago a certain coloured man was passing through the streets of one of the little Southern towns, and he chanced to meet two white men on the street. It happened that this coloured man owns two or three houses and lots, has a good education and a comfortable bank account. One of the white men turned to the other, and said: "By Gosh! It is all I can do to keep from calling that 'nigger' Mister." That's the point we want to get to.

Nothing else so soon brings about right relations between the two races in the South as the commercial progress of the Negro. Friction between the races will pass away as the black man, by reason of his skill, intelligence, and character, can produce something that the white man wants or respects in the commercial world. This is another reason why at Tuskegee we push industrial training. We find that as every year we put into a Southern community coloured men who can start a brickyard, a saw-mill, a tin-shop, or a printing-office,—men who produce something that makes the white man partly dependent upon the Negro instead of all the dependence being on the other side,—a change for the better takes place in the relations of the races. It is through the dairy farm, the truck-garden, the trades, the commercial life, largely, that the Negro is to find his way to respect and confidence.

What is the permanent value of the Hampton and Tuskegee system of training to the South, in a broader sense? In connection with this, it is well to bear in mind that slavery unconsciously taught the white man that labour with the hands was something fit for the Negro only, and something for the white man to come into contact with just as little as possible. It is true that there was a large class of poor white people who laboured with the hands, but they did it because they were not able to secure Negroes to work for them; and these poor whites were constantly trying to imitate the slaveholding class in escaping labour, as they, too, regarded it as anything but elevating. But the Negro, in turn, looked down upon the poor whites with a certain contempt because they had to work. The Negro, it is to be borne in mind, worked under constant protest, because he felt that his labour was being unjustly requited; and he spent almost as much effort in planning how to escape work as in learning how to work. Labour with him was a badge of degradation. The white man was held up before him as the highest type of civilisation, but the Negro noted that this highest type of civilisation himself did little labour with the hand. Hence he argued that, the less work he did, the more nearly he would be like the white man. Then, in addition to these influences, the slave system discouraged labour-saving machinery. To use labour-saving machinery, intelligence was required; and intelligence and slavery were not on friendly terms. Hence the Negro always associated labour with toil, drudgery, something to be escaped. When the Negro first became free, his idea of education was that it was something that would soon put him in the same position as regards work that his recent master had occupied. Out of these conditions grew the habit of putting off till to-morrow and the day after the duty that should be done promptly to-day. The leaky house was not repaired while the sun shone, for then the rain did not come through. While the rain was falling, no one cared to expose himself to stop the rain. The plough, on the same principle, was left where the last furrow was run, to rot and rust in the field during the winter. There was no need to repair the wooden chimney that was exposed to the fire, because water could be thrown on it when it was on fire. There was no need to trouble about the payment of a debt to-day, because it could be paid as well next week or next year. Besides these conditions, the whole South at the close of the war was without proper food, clothing, and shelter,—was in need of habits of thrift and economy and of something laid up for a rainy day.

To me it seemed perfectly plain that here was a condition of things that could not be met by the ordinary process of education. At Tuskegee we became convinced that the thing to do was to make a careful, systematic study of the condition and needs of the South, especially the Black Belt, and to bend our efforts in the direction of meeting these needs, whether we were following a well-beaten track or were hewing out a new path to meet conditions probably without a parallel in the world. After eighteen years of experience and observation, what is the result? Gradually, but surely, we find that all through the South the disposition to look upon labour as a disgrace is on the wane; and the parents who themselves sought to escape work are so anxious to give their children training in intelligent labour that every institution which gives training in the handicrafts is crowded, and many (among them Tuskegee) have to refuse admission to hundreds of applicants. The influence of Hampton and Tuskegee is shown again by the fact that almost every little school at the remotest cross-road is anxious to be known as an industrial school, or, as some of the coloured people call it, an "industrous" school.

The social lines that were once sharply drawn between those who laboured with the hands and those who did not are disappearing. Those who formerly sought to escape labour, now when they see that brains and skill rob labour of the toil and drudgery once associated with it, instead of trying to avoid it, are willing to pay to be taught how to engage in it. The South is beginning to see labour raised up, dignified and beautified, and in this sees its salvation. In proportion as the love of labour grows, the large idle class, which has long been one of the curses of the South, disappears. As people become absorbed in their own affairs, they have less time to attend to everybody's else business.

The South is still an undeveloped and unsettled country, and for the next half-century and more the greater part of the energy of the masses will be needed to develop its material resources. Any force that brings the rank and file of the people to have a greater love of industry is therefore especially valuable. This result industrial education is surely bringing about. It stimulates production and increases trade,—trade between the races; and in this new and engrossing relation both forget the past. The white man respects the vote of a coloured man who does ten thousand dollars' worth of business; and, the more business the coloured man has, the more careful he is how he votes.

Immediately after the war there was a large class of Southern people who feared that the opening of the free schools to the freedmen and the poor whites—the education of the head alone—would result merely in increasing the class who sought to escape labour, and that the South would soon be overrun by the idle and vicious. But, as the results of industrial combined with academic training begin to show themselves in hundreds of communities that have been lifted up, these former prejudices against education are being removed. Many of those who a few years ago opposed Negro education are now among its warmest advocates.

This industrial training, emphasising, as it does, the idea of economic production, is gradually bringing the South to the point where it is feeding itself. After the war, what profit the South made out of the cotton crop it spent outside of the South to purchase food supplies,—meat, bread, canned vegetables, and the like,—but the improved methods of agriculture are fast changing this custom. With the newer methods of labour, which teach promptness and system and emphasise the worth of the beautiful, the moral value of the well-painted house, the fence with every paling and nail in its place, is bringing to bear upon the South an influence that is making it a new country in industry, education, and religion.

It seems to me I cannot do better than to close this chapter on the needs of the Southern Negro than by quoting from a talk given to the students at Tuskegee:—

"I want to be a little more specific in showing you what you have to do and how you must do it.

"One trouble with us is—and the same is true of any young people, no matter of what race or condition—we have too many stepping-stones. We step all the time, from one thing to another. You find a young man who is learning to make bricks; and, if you ask him what he intends to do after learning the trade, in too many cases he will answer, 'Oh, I am simply working at this trade as a stepping-stone to something higher.' You see a young man working at the brick-mason's trade, and he will be apt to say the same thing. And young women learning to be milliners and dressmakers will tell you the same. All are stepping to something higher. And so we always go on, stepping somewhere, never getting hold of anything thoroughly. Now we must stop this stepping business, having so many stepping-stones. Instead, we have got to take hold of these important industries, and stick to them until we master them thoroughly. There is no nation so thorough in their education as the Germans. Why? Simply because the German takes hold of a thing, and sticks to it until he masters it. Into it he puts brains and thought from morning to night. He reads all the best books and journals bearing on that particular study, and he feels that nobody else knows so much about it as he does.

"Take any of the industries I have mentioned, that of brick-making, for example. Any one working at that trade should determine to learn all there is to be known about making bricks; read all the papers and journals bearing upon the trade; learn not only to make common hand-bricks, but pressed bricks, fire-bricks,—in short, the finest and best bricks there are to be made. And, when you have learned all you can by reading and talking with other people, you should travel from one city to another, and learn how the best bricks are made. And then, when you go into business for yourself, you will make a reputation for being the best brick-maker in the community; and in this way you will put yourself on your feet, and become a helpful and useful citizen. When a young man does this, goes out into one of these Southern cities and makes a reputation for himself, that person wins a reputation that is going to give him a standing and position. And, when the children of that successful brick-maker come along, they will be able to take a higher position in life. The grandchildren will be able to take a still higher position. And it will be traced back to that grandfather who, by his great success as a brick-maker, laid a foundation that was of the right kind.

"What I have said about these two trades can be applied with equal force to the trades followed by women. Take the matter of millinery. There is no good reason why there should not be, in each principal city in the South, at least three or four competent coloured women in charge of millinery establishments. But what is the trouble?

"Instead of making the most of our opportunities in this industry, the temptation, in too many cases, is to be music-teachers, teachers of elocution, or something else that few of the race at present have any money to pay for, or the opportunity to earn money to pay for, simply because there is no foundation. But, when more coloured people succeed in the more fundamental occupations, they will then be able to make better provision for their children in what are termed the higher walks of life.

"And, now, what I have said about these important industries is especially true of the important industry of agriculture. We are living in a country where, if we are going to succeed at all, we are going to do so largely by what we raise out of the soil. The people in those backward countries I have told you about have failed to give attention to the cultivation of the soil, to the invention and use of improved agricultural implements and machinery. Without this no people can succeed. No race which fails to put brains into agriculture can succeed; and, if you want to realize the truth of this statement, go with me into the back districts of some of our Southern States, and you will find many people in poverty, and yet they are surrounded by a rich country.

"A race, like an individual, has got to have a reputation. Such a reputation goes a long way toward helping a race or an individual; and, when we have succeeded in getting such a reputation, we shall find that a great many of the discouraging features of our life will melt away.

"Reputation is what people think we are, and a great deal depends on that. When a race gets a reputation along certain lines, a great many things which now seem complex, difficult to attain, and are most discouraging, will disappear.

"When you say that an engine is a Corliss engine, people understand that that engine is a perfect piece of mechanical work,—perfect as far as human skill and ingenuity can make it perfect. You say a car is a Pullman car. That is all; but what does it mean? It means that the builder of that car got a reputation at the outset for thorough, perfect work, for turning out everything in first-class shape. And so with a race. You cannot keep back very long a race that has the reputation for doing perfect work in everything that it undertakes. And then we have got to get a reputation for economy. Nobody cares to associate with an individual in business or otherwise who has a reputation for being a trifling spendthrift, who spends his money for things that he can very easily get along without, who spends his money for clothing, gewgaws, superficialities, and other things, when he has not got the necessaries of life. We want to give the race a reputation for being frugal and saving in everything. Then we want to get a reputation for being industrious. Now, remember these three things: Get a reputation for being skilled. It will not do for a few here and there to have it: the race must have the reputation. Get a reputation for being so skilful, so industrious, that you will not leave a job until it is as nearly perfect as any one can make it. And then we want to make a reputation for the race for being honest,—honest at all times and under all circumstances. A few individuals here and there have it, a few communities have it; but the race as a mass must get it.

"You recall that story of Abraham Lincoln, how, when he was postmaster at a small village, he had left on his hands $1.50 which the government did not call for. Carefully wrapping up this money in a handkerchief, he kept it for ten years. Finally, one day, the government agent called for this amount; and it was promptly handed over to him by Abraham Lincoln, who told him that during all those ten years he had never touched a cent of that money. He made it a principle of his life never to use other people's money. That trait of his character helped him along to the Presidency. The race wants to get a reputation for being strictly honest in all its dealings and transactions,—honest in handling money, honest in all its dealings with its fellow-men.

"And then we want to get a reputation for being thoughtful. This I want to emphasise more than anything else. We want to get a reputation for doing things without being told to do them every time. If you have work to do, think about it so constantly, investigate and read about it so thoroughly, that you will always be finding ways and means of improving that work. The average person going to work becomes a regular machine, never giving the matter of improving the methods of his work a thought. He is never at his work before the appointed time, and is sure to stop the minute the hour is up. The world is looking for the person who is thoughtful, who will say at the close of work hours: 'Is there not something else I can do for you? Can I not stay a little later, and help you?'

"Moreover, it is with a race as it is with an individual: it must respect itself if it would win the respect of others. There must be a certain amount of unity about a race, there must be a great amount of pride about a race, there must be a great deal of faith on the part of a race in itself. An individual cannot succeed unless he has about him a certain amount of pride,—enough pride to make him aspire to the highest and best things in life. An individual cannot succeed unless that individual has a great amount of faith in himself.

"A person who goes at an undertaking with the feeling that he cannot succeed is likely to fail. On the other hand, the individual who goes at an undertaking, feeling that he can succeed, is the individual who in nine cases out of ten does succeed. But, whenever you find an individual that is ashamed of his race, trying to get away from his race, apologising for being a member of his race, then you find a weak individual. Where you find a race that is ashamed of itself, that is apologising for itself, there you will find a weak, vacillating race. Let us no longer have to apologise for our race in these or other matters. Let us think seriously and work seriously: then, as a race, we shall be thought of seriously, and, therefore, seriously respected."

Booker T. Washington

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