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Manuscript, Archives,
and Rare cook Library
African-American Collection
EMORY UNIVERSITY
THOMAS JEFFERSON
Copyrighted
Compiled by
EDITOR J. H. A. BRAZELTON, B. A., M. A.
PRICE $2.00
Published by
THE EDUCATOR
Oklahoma City, Okla.
1918
AN EMINENT AMERICAN'S VIEW OF THE RACE
PROBLEM
In 1791 Mr. Banneka sent Mr. Jefferson one of his
almanacs, which Mr. Jefferson prized so highly that he
sent it to Paris, and wrote Mr. Banneka the following
letter in reply. Along with Mr. Banneka's almanac
to Mr. Jefferson he sent a letter pleading for better
treatment of the people of African descent in the
United States.
Mr Jefferson's letter to Mr. B. Banneka.
"Philadelphia, August 30, 1791
•'Dear 'Sir: I thank you sincerely for your letter of
the 19th instant, and for the almanac it contained.
No body wishes more than I do to see such proofs as
you exhibit that Nature has given to our black brethren
talents equal to those of the other colors of men, and
that the appearance of a want of them is owing to de¬
graded conditions of their existence, both in Africa and
America. I can add, with truth, that no one wishes
more ardently to see a good system commenced for
raising the conditions, both of their body and minds,
to what ought to be, as fast as the imbecility and other
circumstances which can not be neglected, will admit.
I have taken the liberty of sending your almanac to
Monsieur de Cordovat, Secretary of the Academy of
Sciences' at Paris and member of the Philanthropic
Society, because I consider it a document to which
your whole color had a right for this justification
against the doubts which have been entertained of
them.
"I am, with great esteem, Sir,
"Your obedient servant,
"THOS. JEFFERSON."
Mr. Benjamin Banneka,
Near Eliot's Town Mills,
Baltimore County
CONTENTS
Our Flag
Our Country
Our War with Germany
Our Public Schools
Mathematical
Integrity, Honor, Kindness
Self-confidence, Truthfulness, Honesty
Volitional Being, Legislative
Sentimental Being, Executive
Intellectual Being, Judical
Natural Code of Morals
The Pedagogy of Consciousness
The Logic of Pedagogy
Pictoraial
Fred Douglass
Tuskegee
Unconsious Designs
Art—A Thing of Beauty
Habits
Industrial Disputes
Migration, Segregation, Amalgamation, Suffrage
"The Afro-American Race Problem"
Mechanical
Pedagogical Mechanics
Poetical
Poems
The Tune
Unconscious Songs
Music—The Font of Souls
Manners
Humane Laws
Peonage
Relics of Barbarisms
Sectional Manners vs. National Manners
"Afro-American Ideals"
Philosophical
Boards of Education
The Purpose of Public Schools
The Method of Universal Education
The Tools of Public Education
Devolopment of School Program
School Management
Architectural
The Universal Christ
The Afro-American Doll
A Hero
Playthings
Monument—More Enduring Than Bronze
Customs
Afro-American Liberty
Afro-American Primary Readers, Afro-American History
A Single Justice
Revolution vs. Evolution
Our Flag
Every time this flag has floated to the breeze defiantly a very great
majority of the American people have gathered beneath its folds. This
ensign floated to the breeze defiantly during the war of the Revolution,
during the second war of Independence, during the Mexican war, dur¬
ing the Civil war, and during the Spanish-American war and every
time a very great majority of the American people gathered beneath
its folds.
Every time this flag has been unfurled defiantly, human liberties
have been extended. This emblem was unfurled defiantly in 1775 and
three millions of people were freed from British tyranny. It was un¬
furled defiantly in 1812 and Great Brtiain stopped taking American
seamen for English wars. It was unfurled defiantly in 1845 and, there¬
after, the Texans could go to their boundary unmolested. It was un¬
furled defiantly in 1861 and four millions of Negro slaves were eman¬
cipated from that institution designed only to teach the uncivilized the
one lesson of obedience to law, as a result, were received without phys¬
ical slavery into American citizenship. It was unfurled defiantly in
1898 and Cuba, Porto Rico and the Philippine Isles were wrested from
the despotism of Spain.
So, this flag is not a red rag; it is the emblem of liberty. God
grant that our flag may ever wave river "the land of the free and the
home of the brave."
OUR COUNTRY.
Our country is these United States. Every member of
every race-variety in this nation discovered America for the
first time in the year one or some other year, and decided finally
to stay here. Men select their country and their flag. We, Afro-
Americans, have selected the United States. Why? Because
the majority of us are slaves and no country has a system of edu¬
cation whereby we may be changed by man's arc from slaves to
freemen and, since all other countries admit us on perfect po¬
litical equality with freemen, if we should migrate there, more
hundred years would pass by before we would secure spiritual
freedom; because, when we read the histories of other nations,
we find that our greatest opportunity fpr self-development is
here, where the prejudice of former masters for slaves, loose who
can work for wages, compels us to have our own professional
men and • women and to sceure an industrial education which
fixes the culture and refinement of all race-varieties and where
we may persuade the dominant race-variety for their own self-
preservation to change us by man's art in a few years from
slaves to freemen and not to leave our generations to a suffer¬
ing and bleeding evolution since self-government is so funda¬
mental in human beings that slaves loose who can work for
wages will govern themselves sooner or later; because if we stay
in this American democracy, in a few hundred years, whether by
man's art or by a natural evolution, we shall be free men and
women; if we go where there is no prejudice, our actual freedom
will be delayed a few more hundred years.
For the most part, we have prepared ourselves for the pro¬
fessions and for the industries, by mere imitation, since the
majority of us are still without integrity and without self-con¬
fidence.
For the most part, our spirits are enslaved. Only the
intellectual being who can not be enslaved is free. Hence, we
8
SELF-DETERMINATION
learn mathematics and mechanics and philosophy and, since
the intellectual being controls the affections, we love justice and
hate injustice wherever we see it. So, incidently, sometimes we
think of what will happen when hate dominates our souls.
We see that we are living monuments of American slavery
and, as monuments, instill unconsciously American slavery into
the dominant race-variety among whom we reside, we see the
Southern white man unconsciously put to sleep looking at that
Afro-American asleep on the bale of cotton.
Then, we tremble for our Dixie when we see the Southern
white man asleep and dreaming of American slavery and loving
Southern slavish traditions and the black man asleep and dream¬
ing of freedom and hating injustice inflicted upon him by the
dominant race-variety.
We tremble for our Dixie when we believe that nature will
ever make freemen and women through evolution if the domi¬
nant race-variety in a democracy will not make all men free by
art.
We tremble for our Dixie when we emphasize the fact that
nature knows no snob neither in science, nor in art, nor in hu¬
man society; when we emphasize the fact that nature measures
out a single justice to all race-varieties and when we empha¬
size the fact that, when our State governments measure out a
double justice to their citizens, they are flirting with natural
laws and race war and utter destruction. We tremble for our
own United States when we see that all wake up finally and strug¬
gle to make their dreams come true.
THE SALVATION OF THE RACE 9
OUR WAR WITH GERMANY.
The editor does not understand why anybodyshould question
the loyalty of the black man to his country's flag. As a slave,
he showed his loyalty during the second war of Independence at
New Orleans. As a freedman, he showed his loyalty during the
Civil war. As an American citizen, he showed his loyalty during
the Spanish-American war. In fact, from Boston commons in
1775 to Carrizal, Mexico, in 1916, the black man has been loyal
to the American flag.
No German plots anywhere in Dixie will ever amount to
anything. As long as the black man is a citizen of these United
States, he will know his duty when his country calls, for men to
defend her national honor and national existence. He is already
in the munition factories where others may not be trusted. He
will be on the firing line in the 9th Calvary and the famous 10th
cavalry and the 24th and 25th infantry. He may find military
service in voluntary regiments. He will be there when the roll
is called to save the day and add another chapter to the unwrit¬
ten history of black folk in America.
The black men believe that war is the result of wrong
customs and wrong ideals, that peace is the result of war, that
the nations will have lasting peace when wrong customs are des¬
troyed and not until then.
The black man's backbone is where his backbone should be
and he is willing to fight for peace. He awaits only an opportun¬
ity. The black man is a Simon pure American and constitutes a
majority of the pure American citizens for the reason that the
American black men are 10,000,000 and the pure white Ameri¬
cans are 8,000,000. So we are loyal to the only flag that we know
and for the best national constitution beneath the stars. After
that, we shall insist on constitutional guarantees and the remedy
for all defects of democratic government.
We know that international war settles only international
10
SELF-DETERMINATION
questions for a constitutional government, especially a govern¬
ment of the people, by the people, and for the people.
We have seen physical slavery written in the constitution of
the United States and, then, we have seen physical slavery torn
out of that same constitution for the reason that free men, when
awakened, will not permit physical slavery to exist under the
constitution.
We have seen peonage written into state statutes and, then,
we have seen peonage torn out of those same statutes by federal
courts who represent the sober judgment of three-fourths of the
people of this nation.
We have seen a Grandfather clause written in state constitu¬
tions and, then, we have seen Grandfather clauses torn out of
those same state constitutions by the Supreme Court of the
United States.
Step by step, we are coming into our own as men and under
this flag and national constitution. We are rising without a
traitor to blacken the unwritten history of American black folk.
We can do more to build up our race-variety under our national
constitution and we can reach the goal of viril and efficient and
harmonious citizenry in the public schools and as true American
citizens.
THE SALVATION OF THE RACE
11
OUR PUBLIC SCHOOLS.
During William McKinley's second administration and
Theodore Roosevelt's ascendency to the Presidential chair, the
public schools of this nation decided the national and civic vir¬
tues of the young electors of this Republic for the year 1916.
During the present Natidnal administration, our public
schools are determining what will be the national and civic vir¬
tues of the young voters of these United States for the year
1932.
During the next administration of the National government,
our public schools will fix the spirit of the self-government and
of the administration of the young voters for the year 1936.
Indeed, the public schools of this commonwealth will de¬
cide in the administration of Governor 'Robert L. Williams the
national and civic virtues of the young electors of Oklahoma—
the Afro-American, the Indian, and the Caucausian for the year
1934.
So, for the sake of preparedness and for the sake of har¬
mony and efficiency of this state and nation in the year 1934,
every kindergarten teacher should be required every month, and
every primary teacher should be required every six weeks, to
take not only the physical measure but also the psychical meas¬
ure of every child who enters the kindergarten or primary
grades of the public schools of Oklahoma. Our teachers should
find out with a certainty whether or not our children when they
enroll in our schools are normal or abnormal as to body and
soul; they should ascertain what our children lack as well as
what they like; they should know before they enter the school¬
room what kind of training and education will make harmonious
and efficient citizens.
For the protection of constitutional government, our teach¬
ers should use the method and tools which will maintain the
normality of every child of every race-variety, which will de¬
velop symmetrical souls, and which will impel every boy and
12
SELF-DETERMINATION
every girl to emulate himself, to be worthy, to do the heroic in
the year 1934, and to teach the children of that generation self-
confidence and self-sacrifice. Let Boards of Education, Super¬
intendents of schools, and teachers take the psychical measure
of our young citizens and, if necessary, revolutionize our school
system in order that we may avert the natural, bleeding, suf¬
fering governmental evolution of 1934 or of any other future
day and generation.
THE SALVATION OF THE RACE
13
MATHEMATICAL.
INTEGRITY.
In the Baby.
In baby hood, all children—the white baby, the red baby, the
yellow baby, the brown baby, and the black baby—cry when they
break their toys or, in any way, destroy the unity of an object-
object.
I say, in babyhood, this dissatisfaction is displayed. So, in
the beginning', the children of all race-varieties show—even ar
images of a god—an image of a conscience which is the power oi
a self-conscious spirit to know right and wrong.
Verily, I can not be guilty of the fallacy of using too few
instances since my observation contains all the species of the
genius—a human being. Therefore, I induce the proposition that
all children, regardless of color, have an image of a conscience
and feel the law of self-preservation—the preservation of self
and of all other persons and things.
In the Child.
In early childhood, all children—the white child, the red
child, the yellow child, the brown child and the black child—
desire continued existence, for the reason that in the beginning,
even as images of a god, they just gaze, first, at all pictures save
their own pictures, stop crying (when just crying) only when
the nurse sings a lullaby, and just gaze, first, at all dolls that are
unlike themselves. Why they all, as very young children, are
delighted with their own pictures are interested in lullabies, and
are joyful, at first, only with dolls like themselves and their race-
varieties. In fact, they all exhibit a lasting integrity even in
very early childhood.
Indeed, I can not be guilty of using too few instances, since
14
SELF-DETERMINATION
my observation includes all the species of the genus—a human
being. Hence, I induce the proposition that all children, re¬
gardless of color, have an image of integrity and desire that they
themselves live forever.
This is the unbroken history of all children since Cain and
Abel played around the Garden of Eden. Truly, integrity is nat¬
ural and normal in all human beings as well as in all brute ani¬
mals, in all plant life, and in all earthly existence. Every rock,
every plant, every brute animal, and every man child wants to
live forever. That is natural, that is normal. And if, at any
time, any boy desires not that he himself should live forever, it
is because he has been changed by man's art.
In Boyhood.
The white child, the red child, the yellow child and the
brown child, from the beginning, see their own pictures, hear
their own lullabies, and love and embrace their own dolls. More
or less, they are taught that it is wrong to destroy the unity of
things. They grow up as God made them in integrity—individual
integrity and racial integrity. As pupils, they read and digest
readers full of discussion of the boys and the girls of their race
variety. Their Savior and ideals are in their own race-variety.
They believe in themselves; they have the first element in the
character of self-government.
With the boys and the girls of the Afro-Americans, it is
entirely different. With us, it is altogether different. Our black
boys and girls from the beginning see even in their bed-chambers
pictures of white folks, hear the lullabies composed for white ba¬
bies, and love and embrace, for the most part, white dolls. Some¬
times they are taught that it is wrong to destroy the unity of
things. More often, by authority they are taught that the mother
or somebody else can fix, just as it was before, anything that is
broken and severed in parts.
Consequently, they do not grow up as God made them in
integrity, individual and racial. As pupils, they read and digest
readers full of discussions of white boys and girls. Their Sa¬
vior and ideals are in the white race-variety. They do not believe
THE SALVATION OF THE RACE
15
in themselves; they have not the first element in the character
of self-government.
Certainly our homes are not to blame for these conditions.
Our mothers and fathers have not stopped to think psychologi¬
cally and sociologically. They are such bread winners that they
do in these matters just as it has been handed down to them by
tradition and from the institution of physical slavery, in which
institution such unnatural and abnormal circumstances were ab¬
solutely necessary for the existence of the institution itself.
Our teachers are not to blame for giving instructions to our
children with such devices, even books such as are furnished by
the state government.
We are not to blame for the lack of integrity in the black
race-variety in America. We are not dominant; we do not make
the laws. And now the dominant race-variety takes our school
taxes (see South Carolina Piedmont and Mr. Coon of North Car¬
olina) and pays our black teachers to keep our children unnatur¬
al and abnormal, with the result that our black boys and girls
grow up without integrity, the first element of self-government.
Why, the child is still an image of a god in the kindergarten.
And there we can change whatever is unnatural and abnormal
in our children. And we should take their measure, their psychi¬
cal measure, and find out what they lack as well as what they
like and, by the aid of the state government, change their unnat¬
ural and abnormal ideas into natural and normal ideas as God
made them. If they, because of white dolls and Santa Claus in the
home life, lack integrity, we should be allowed to change that con¬
dition by means of Afro-American dolls and Santa Claus in the
kindergarten. If they, because of white primary readers, do not
desire that they themselves live forever in statue, in song, and in
story, we should be allowed to change that condition by means
of Afro-American stories in the primary readers and Afro-
American heroes in the primary department of our schools. The
state governments of the whole country would do the most states¬
manlike thing ever attempted in the history of this Republic if
they should, by law, allow Afro-American teachers to correct,
16
SELF-DETERMINATION
by art and in the school room, the faults of the Afro-American
homes.
The Afro-American educators would do themselves honor,
carrying with it a lasting respect, if they should speak out and
tell the people from the rostrum and in the journals what the
remedy is for the spiritual slavery of our children.
Let us all wake up; for, while we sleep, another scholastic
year approaches and, again, another million of black boys an^
girls will soon be fixed for all time, which begins with birth and
ends with death, in a miserable spiritual slavery, where they can
do nothing but hate until hate makes them crazy.
At eight years of age, the volitional ideals are fixed for all
time and, if, at this time, the volitional being who can be en¬
slaved does not desire that he himself should live forever in
statue, in song, and in story, he will have those same desires at
twenty, at forty, at eighty years of age.
THE SALVATION OF THE RACE
17
HONOR.
Truly, integrity is natural and normal in all human beings;
for, regardless of color, all children have an image of integrity
and desire that they themselves live forever, since they are de¬
lighted, at first, only with their own pictures, are interested, at
first, only with lullabies, are joyful, at first, only with dolls like
themselves and their race-variety.
Now, honor is born of integrity. Therefore, honor is nat¬
ural and normal in all human beings. It is true that every soul is
a reproduction of former souls and former souls are reproduc¬
tions of former souls back to Adam, the first man. It is also true
that heredity endows all men—the black man, too— with the
same soul of three faculties—will, sensibility, and intellect—all
equal in power and glory. It is true that heredity extends in a
way to some phases of psychic life. For instance, with strong em¬
phasis, for several generations past, you may by heredity endow
a boy with a strong will, with a strong feeling, or with a strong
intellect, but it will take mental food alone, and such as the world
has not seen, to produce a change—a variation—in the human
soul. So, if integrity is natural and normal in all human beings
for all the reasons stated above and, if honor is born of integ¬
rity, honor is natural and normal in all human beings. Not only
so, but if heredity does not extend to integrity—a vital element of
the human soul—it does not extend to honor the offspring of in¬
tegrity.
Why, all children—the black child, too—cry, at first, when
they break their toys. They all want to see the integrity of things
preserved. In that act, they all show a respect for the integrity
of all other persons and things. In that act, they all honor all
other persons and things.
It is a sad commentary upon the intelligent motherhood and
fatherhood of the black race-variety that they, by authority,
change these black children who, at this time, are only images of
a god and in the cradle and make, by means of white dolls and
white Santa Claus and the assertion that mother can fix a thing
18
SELF-DETERMINATION
broken the way it was before, black children believe a false¬
hood and lose their integrity and their honor.
It is a sad commentary upon the intelligent statesmanship of
our land and country—in view of the fact that Afro-Americans
constitute one-tenth of the population of these United States—
that the lawmakers, who want to make the world safe for dem¬
ocracy, do not see this error in Afro-American kindergartens,
since integrity, which is the mother of honor, is the first element
in the character of self-government.
Under the subject, Natural Code of Morals, I show the psy¬
chology of the doll. A white man—a Virginian and a Harvard
graduate—who, by chance, talked with me concerning the doll,
remarked that it was the first time in all history that any person
had shown the psychology of the doll. I stated to him that, wheth¬
er or not his statement was true, it is true that, for several hun¬
dred years, it has not been necessary to show the psychology of
the doll, for the reason that the Afro-American is the only race-
variety that has used the doll of any other race-variety. Today,
the Filipino and the Porto Rican who live, too, under the Stars
and Stripes, use their own dolls and Santa Claus. So, the yellow
race-varieties of this country can govern themselves, for they
have the first elements in the character of self-government.
They are not a menace to democracy. Only the Afro-American,
who uses the dolls and Santa Claus of another race-variety has
not integrity—the first element in the character of self-govern¬
ment. Now, I am speaking of majorities and, if one million have
integrity, nine millions have not integrity. They—the nine mil¬
lions—I say are a menace to democratic government. Since lib¬
erty goes by majorities, the one million of us who have integrity
and can govern ourselves cannot get our liberty and peace until
a majority of us have integrity and desire that we ourselves shall
live forever in statute, in song, and in story.
Hence, since honor is born of integrity, a majority of Fil¬
ipinos and of Porto Ricans who have integrity, have honor. And
tdnce a majority of us have not integrity, a majority of us have
not honor. We cannot respect each other and only by imitation
can we respect the dominant race-variety of this country. "We
THE SALVATION OF THE RACE
19
lack honor.
I say that it is a sad commentary upon intelligent states¬
manship of our land and country, that our law-makers, who want
to make the world safe for democracy, and seeing the error of
Afro-American homes, do not get busy to correct the error in
Afro-American kindergartens while our children are still images
of a God and can be changed back natural and normal as God
made them.
Certainly, there can be no question as to whether or not the
dominant race-variety is honest in the statement that they desire
to make the world safe for democracy, and that, too, by means of
Afro-American blood and treasure. But I do not care to discuss
the war, for I myself am willing to fight for liberty, even the
liberty of Europe and beyond the seas.
I am trying to show in this discussion that black children
are born with honor and integrity; that our mothers, not think¬
ing pschologically and sociologically, take away the honor and
integrity of our children by means of certain devices in the cra¬
dle ; that the state governments do not correct the error in the
kindergartens and that, unless the correction is made, the world
will not be made safe for democracy- even at the conclusion of
this world war.
You mu?t change, if necessary, the volitional ideals—the
habits, manners, and customs—of a people before the children
are eight years of age, if you intend to get results, for the reason
that volitional ideals are fixed at that age for all time to come.
Today, there is a pro-German sentiment in this country that
cannot be stopped, even temporarily, unless it is done by the
death of the enlisted sons and relatives of German-Americans.
But, in order to keep the next generation from being pro-German,
the schools are eliminating from their books all reference of
German "kultur." Afro-Americans, there is an object lesson for
us all. The argument of heredity in these German-American
children counts for naught now, for white educators know what
to do in order to fix the next generation in respect to pro-German
sentiment. Nor should we consider the argument of heredity,
for Afro-American educators know as well as white educators
20
SELF-DETERMINATION
that heredity counts for naught in these matters and that ideals
count for everything in the history of a race-variety.
So, if we want honor and integrity in our race-variety, we
must begin in the cradle to fix the next generation.
Let us hope of better things, as the result of this world war
for hope will buoy us up and make us cheerful and help us to
bear the terrible sufferings of our race-variety. But let those
of us who think get busy and consult once more the savior of
human god-head and the savior of society, I mean the intellect¬
ual being, to see what is best for the next generation of our peo¬
ple. We know we cannot change the psychic constitutions of
adults. So, let us get busy to correct in the kindergartens the
error of so many Afro-American homes.
THE SALVATION OF THE RACE
21
KINDNESS.
Consequently, kindness is natural and normal in all human
beings since kindness is born of honor and since honor is born
of integrity and since integrity is natural and normal in all hu¬
man beings. In the kindergarten of life, the integrity of blac>
boys and girls is weakened by means of white dolls and Santa
Claus. Therefore, the kindness of our children is weakened to¬
ward each other and toward a member of any other race-variety.
A kindness by imitation and a kindness that is unnatural
and abnormal affect our attitude toward dumb brutes and plant
life. It affects our relation to all forms of life in this world.
A black man who does not desire that he himself should live
forever in statue, in song, and in story will not honor his fellows
from a natural and normal point of view.
A black man who will not honor others from a normal point
of view will not treat brute animal as if they should be used and
not abused and will not treat a bed of roses, as they should be,
for beauty instead of ruthless pruning.
Any man black or white or red will act in the same manner
toward God's world of vegetation and animal life if he has not
been allowed to grow up as God made him natural and normal
in integrity, in honor, and in kindness.
Kind readers, my plea is for character building in our race-
variety. My plea is for an aristocracy of will as well as an aristo¬
cracy of intellect. I want us to prepare for a new world and a new
democracy. I want black men to take their place in the new or¬
der of things and, for that reason, I must show how it can be
done without fear or favor. You ask is it feasible? I answer, it
is. I am looking this "Race Problem" squarely in the face and
from a psychological point of view and a sociological point of
view and say, frankly, here is your remedy. Let us get busy.
22
SELF-DETERMINATION
SELF-CONFIDENCE IN THE AFRO-AMERICAN.
In reading this book, doubtless you observed that heredity
does not extend to matters of conscience which is a power of the
self-conscious spirit to know right from wrong. In the former
discussion, you remember that I said that all children—white,
red, brown, yellow and black—cry when they break their toys,
and that, too, whether they are of bond parents or they are
of free parents, whether or not their parents are ex-slaves,
whether or not their parents are now spiritually enslaved both
in volition and in sentiment. Also, I said that every child shows
a lasting integrity since he is delighted only with his own picture,
with lullabies, and with dolls like himself. So, heredity does not
extend to matters of integrity which is a vital element in the
human spirit. Indeed, the boy does not follow heredity only in
physical and psychical things.
The soul which represents the spirit is truly a reproduction
of former souls and the former souls are reproductions of former
souls back to Adam,the first man. Like the spirit, the soul is a
trinity with faculties of will, of sensibility, and of intellect—all
equal in power and glory such that if you emphasize the will,
although not properly educated on that point, it is omnipotent
over the other faculties; if you emphasize the sensibility, al¬
though not properly educated on that point, it is omnipotent over
the other faculties, and if you emphasize the intellect, although
not properly educated on that point, it is omnipotent over the
other faculties. Then, if the boy's forefathers, for several gen¬
erations, have emphasized the sentiment, he will be very sensi¬
tive; and if his forefathers, for several generations, have em¬
phasized the intellect, he will be precocious. Here, heredity, in
a limited sense, plays his part. Moreover, it will take mental
food alone and such that the world has not seen to make a change
—a variation—in the human soul as indicated by the Roman ques¬
tion. Upon what meat does this great Caesar feed that he has
THE SALVATION OF THE RACE 23
grown so great? And the answer, Why he is not near so great as
Brutus and other men.
Of course,the body is subject to heredity. Hence, in the
building of a nation or a race-variety, heredity will always com¬
mand due consideration in the building of soul and body. But,
be not deceived,heredity does not extend to a vital element of the
human spirit the integrity, a desire for continued existence, a
longing for immortality.
Generally speaking, at five years of age, the boy becomes
self-conscious; he knows that he knows and selects his own self-
conscious ideals from his environment which includes men and
things. That is the why some say that environment makes the
man. Up to this time the child has been only an image of a god.
As an image, the elements of his little soul could be erased, so
to speak, and painted over with something else. Therefore, I
say, if he desired that he himself should live forever in his imi¬
tative unconscious habits, manners and customs, that he him¬
self should live forever in his imitative unconscious pictures,
songs and monuments, the nurse, the mother or somebody else
can change that desire in the child from a desire that he himself
should live forever to a desire that another should live forever in
all his imitative unconscious habits, manners and customs, and in
all his imitative, unconscious pictures, songs and monuments.
In another discussion, I said that the nurse, the mother or some¬
body else of a majority of Afro-Americans has changed by man's
art (not thinking psychologically and sociologically) the natural
and normal desire of the Afro-American boy that he himself
should live forever in his unconscious dreams by day and by
night to an unnatural and abnormal desire that another should
live forever in his little unconscious dreams by day and by night.
I said unconscious; I mean, in this discussion, that the child is
unconscious of himself as a distinct entity in that early life.
So, with that idea in mind, I used the term unconscious in the
statements above. It is evident, then, that this black boy, trained
by authority and tradition, has been actually robbed of integrity,
the first element of self-government, before he becomes self-con¬
scious, before he is conscious of self. At self-consciousness, the
24
SELF-DETERMINATION
boy is a god. At this time, all boys—the white boy, the red boy,
the brown boy, the yellow boy and the black boy—all exhibit an
imagination which is a power of the self-conscious spirit to re-
combine past experiences in apperception, in inventions, and in
philosophy, in all art, and in his artificial habits, manners and
customs. At this time all boys go to the public schools—the
Indian, the Afro-American, the Caucausian, the Porto Rican, the
Philippino—all save the Afro-American boy, and now the Indian
boy, are surrounded there with primary readers full of discus¬
sions of boys and girls of their race-variety or of their nation¬
ality.
Incidentally I may state that judging from his acts, legis¬
lative and otherwise, the dominant race-variety intends to amal¬
gamate by intermarriage the declining Indian in America. So,
I say, they all, save the Afro-American boy, can easily select the
heroes and heroines from their own race-variety. They all, save
our boys, can believe in themselves. They who are educated thus
have self-confidence. I state that the black boy surrounded with
white primary readers in the school room and a caricature of an
Afro-American in his geography and a history reciting only the
deeds of white men and women selects not heroes and heroines
of his race-variety but the heroes and heroines of the white race-
variety. I state that this black boy cannot believe in himself.
I state that he who is educated thus has not self-confidence. Oh,
yes, this black boy rebels against such instruction just as he re¬
belled in babyhood and in early childhood against the idea of
destruction of things and a lack of integrity—not to see himself
continued in all art and all play.
Of course, the intellectual being cannot be enslaved, neither
that of the soul which represents that of the spirit nor that of
the spirit. All boys, consequently, regardless of color, heredity
or previous condition, know that things equal to the same thing
are equal to each other, see the principles of physics and of chem¬
istry, and believe that nothing can both be and not be at the same
time and place. All boys apperceive and invent and philosophize
By man's art and in the cradle, a majority of Afro-Ameri¬
can boys have been robbed of integrity and the kindergarten has
THE SALVATION OF THE RACE 25
failed to restore to the black boys in America the desire that
they themselves live forever in their imitative, unconscious hab¬
its, manners and customs and in their imitative, unconscious pic¬
tures, songs and monuments. At self-consciousness, he has an
imagination which is the power of the self-conscious spirit to
recombine his past experiences. Here nature is exceedingly kind
to him since she makes a blank, as it were, of all the past events
in this world and allows him to discover the world anew. For
instance, I contend that I am only thirty-seven years of age—
the period of my self-conscious existence since all that happened
prior to that is a blank to me. But my mother says I am forty-
two years of age—the period of my natural existence. So. the
black boy discovers the world anew at his self-consciousness.
He has new experiences; he recombines them; he makes his own
ideals which he must follow for all time. His volitional being
must decide from his environment of men and of things just
what his artificial ideal habits, manners and customs will
be for all time; his sentimental being must decide just
what his ideal pictures, songs and monuments will be for all
time. Here, his intellectual being, the savior of the human god¬
head, slumbers and does not at this time come to the rescue of
. the other persons of the god-head. Nevertheless, the black boy be¬
ing self-sonscious often asks why he cannot have readers with
pictures and discussions of black boys and girls, and often asks
why the black boy must learn geography with a caricature of an
Afro-American and very often reminds the teacher of black
heroes and heroines whom he, by chance, observes. Why, our boys
very often call the teachers' attention to the idea that they can¬
not be like George Washington, even with his hatchet, because
George Washington was a white man.
You see the boy's ideal is a product of his imagination ancl
concrete. It is something that he can see, at least, with one of
the senses. Verily, our boys play truant because they see that
their education is false and slavish. Notwithstanding, our boys
bring to the school room a body and a soul trained in spiritual
slavery, yet they, conscious of self and with the new power of
imagination and a will to bring things to pass, rebel against a
26
SELF-DETERMINATION
system of instruction in which they cannot see themselves in
statue, in song and in story. They want to believe in themselves.
They want self-confidence, the second element of self-govern¬
ment. Will the dominant race-variety consider the ever-silent
parade of black boys and girls who are marching every year a
million strong into spiritual slavery ? Will black men and women
heed the cry of their own children and petition the powers that
be to change this system of public schools that is making black
fiends of our boys and burning them at the stake, that is main¬
taining illegal amalgamation of the south and causing lynch
law and mob violence and race riots? Will the powers that be,
seeing that the world should be made safft for democracy pro¬
ceed to do their duty without a request, and change our public
school system so that black boys and girls may grow up in the
character of self-government? Will the dominant race-variety
allow the Afro-Americans of this country to solve their own race
problem in peace?
Everybody agrees that black people lack self-confidence;
nobody moves to educate black boys and girls to self-confidence.
Self-confidence is the second element in the character of self-
government. For all these reasons, black people cannot stand
the test of democracy. The lack of self-confidence is fixed at
eight years of age by a slavish system of training in the school¬
room. So it is useless to talk about co-operation and manhood
to men and women of our race-variety unless you are going to
change our system of schools which produce a black American
citizen void of integrity and self-confidence—two out of three
elements of the character of self-government. It is time wasted.
It is time wasted to talk to ten million people about their faults
unless you are going to help them or their children to mend them.
It is time wasted for leaders of the dominant race-variety from
sheriff to president of this republic to talk to us concerning our
faults unless they are going to help us mend them, for the integ¬
rity and self-confidence of a nationality are fixed before they are
eight years of age. Indeed, the dominant race-variety conducts
our public school system so that our race-variety can not have
integrity and self-confidence, since our teachers exhibit a white
THE SALVATION OF THE RACE
27
doll and Santa Claus in the kindergarten and white primary
readers in the primary department and recite only the deeds of
white men and women in their history.
And in my opinion, it is worse than it is ridiculous for our
black leaders to continue to congregate great crowds to hear
them tell once more our faults and, at the same time, to fail to
help their own people to mend them in the only way that it can
be done in peace. I refer to the means of racial ideals which
can solve this race problem in sixteen years in peace if we can
get the dominant race-variety who want to make the world safe
for democracy to change our public school system now so that our
race-variety can be educated in the character of self-government.
It is time to get busy. Let white men and black men get to¬
gether somehow, somewhere and sometime, for the good of the
republic and Dixie. Today is the day of salvation in this country.
Let us not longer defer a solution of the race problem in peace.
Let us educate all nationalities under the stars and stripes in
the character of self-government, in integrity, in self-confidence
and in true conception of manhood. Let us not give the Savior
to the Jew and withhold him from the Gentile.
28
SELF-DETERMINATION
TRUTHFULNESS.
Surely, the black boy wants to believe in himself. He wants
to learn of black heroes and heroines. He wants to read and
digest readers full of discussions of black boys and girls. He
protests against white readers and wants to know why it is that
he cannot have readers of his own race-variety. He protests
against the stories of white heroes and heroines and wonders
why the teachers do not mention those heroes and heroines of his
race-variety. He says that he cannot be like George Washington.
For these reasons, stated above, the editor thinks that it is
a crime against civilization, a crime against democratic gov¬
ernment for a system of schools to give this black boy what he
does not want as a natural and normal consequence of his being.
Now, truthfulness is born of self-confidence. Then, since self-con¬
fidence is a natural and normal consequence of the black boy's
being and truthfulness is born of self-confidence, truthfulness is
a natural and normal consequence of the black boy's being.
He tells falsehoods because he does not believe in himself.
He has no faith in himself.
In the social world, we cannot have the highest standing
until we can keep our word.
For this reason, nine times out of ten, the black man's opinion
is not to be taken until he sees Mr. So and So even concerning a
trivial thing and his promise concerning a business proposition
will not be fulfilled until his confidential friend advises him what
to do. In the commercial world, we cannot hope to do anything
until we find a remedy for this defect of falsehood.
In the fraternal world, we cannot live up to our obligations
until we can actually carry out our word.
In the industrial world, we cannot hope to join labor unions
until we can keep our promise.
In the professional world, falsehood has been our handi¬
cap and our only serious handicap.
THE SALVATION OF THE RACE
29
HONESTY.
Consequently, honesty is natural and normal in all human
beings since honesty is born of truthfulness and since truthful¬
ness is born of self-confidence and since self-confidence is natural
and normal in all human beings.
I doubt whether or not the church is free from this serious
defect.
Any man may succeed in business anywhere there is need of
a business and without his own common herd. But, untruth¬
fulness in so many of our people keeps us from applying the
greatest business principles to business and we must fail.
Of course, no member of any race-variety can expect to get
rich quickly without the support and protection of his own race-
variety. But, if a business man is truthful and has a location
where the people pass by and need his store, he will succeed, all
other things being equal. Then, he needs the common herd only
for protection for unless his fellows feel a common interest the
dominant race-variety can destroy the black man's property with¬
out punishment just as they have done up to this time.
It follows that our well-being depends upon truthfulness
born of self-confidence. It is true that we cannot change adult
black men and women. But, we can allow our children to grow
up as God made them and they will not depart from the busi¬
ness path. We can petition the powers that be to change our
school system that is destroying the character of our boys and
girls instead of building them up in the cardinal principals of
life.
We know the cause of our disease, we know the remedy. Let
us get busy. It is for the asking in some states.
In the primary grades, self-confidence of black boys and
girls is weakened by means of white readers and a discussion of
white heroes and heroines to the exclusion of all others. So, the
honesty of our people is not single. Our honesty is dual—we
30
SELF-DETERMINATION
have an honesty that we practice among white people, our ideal
men and women, and an honesty that we practice among black
people. You see so many of us do not feel that we are free men
and women in all our unconscious pictures, unconscious songs,
and unconscious monuments. Truly, we do not feel ourselves
free men and women. Certainly, then, there must be an honesty
even by imitation practiced among those ideal white men and
women and another kind of honesty practiced among black peo¬
ple.
By instillation, black servants put this double honesty into
white children and they grow up in an honesty for us and an
honesty for white people.
And today, white men with a double honesty rob black men
and think they are doing God a service. A story goes: Last year,
a white planter said that a negro brought him 400 bales of long
cotton. He (white man) figured the negro down to $2,000.00.
That he decided was too much money for a negro. So he figured
the negro down to $600.00. That he decided was too much money
for a negro. So, he gave the negro $75.00. Also the white
planter remarked that the negro seemed to be satisfied.
That is the kind of honesty that is practiced in Dixie and
everywhere men know not their rights and feel that they are less
than other men. The black man is not only double in his honesty
but also double in his habits, his manners, and his customs.
He has habits that he practices among white people and
habits that he practises among his own people; he has manners
that he practices among white people and manners that he prac¬
tices among his own people; he has customs or laws that he prac¬
tices among white people and customs or laws that he practices
among his own people.
Honesty should be single and complete. Honesty should be
the best policy even if you are not compelled to be honest. Every
body should be impelled to live up to his contract with the hum¬
blest citizen on earth. And unless the American Negro can have
his own readers with discussions of black boys and girls and
stories of his own heroes and heroines in his primary years black
men and women will not have in their lives a self-confidence,
THE SALVATION OF THE RACE
31
hence truthfulness, and hence a single honesty. Black servants
will continue to instill slavery into white children. And the race
problem will not be solved in the school-room in peace. Wrong
customs result in war and not in satisfaction and peace. Let
us who think remember once again that the purposes of the pub¬
lic schools are to make a harmonious citizen and an efficient citi¬
zen. Let us know now that the Negro system of schools makes
for neither. Let us not forget that character counts for every¬
thing—integrity, honor, kindness, self-confidence, truthfulness,
and a single honesty.'
CHAPTER I.
Volitional Being.
The volitional being is one of three persons of the god-head.
CHAPTER II.
From One to Three Years of Age.
In the nursery, the baby is an image of a god, and hence his
volitional being is only an image of a person. Therefore, he may
be forced by authority and tradition to believe true that which
is false. For instance, under the authority of the nurse, he may
declare "white" is "black." The baby believes that everything
is just what the nurse says it is. Here, not even his own intel¬
lectual being disputes him. For a little while, if it is a matter
of oneness and integrity, the sentimental being may dispute him.
But, finally, the baby believes that everything is just what the
nurse says it is. Indeed, he may be forced by authority and tra¬
dition to believe true that which is false.
CHAPTER III.
From Three To Five Years of Age.
In the kindergarten, the volitional being is under authority
and tradition and believes whatever his authority (his instruct¬
or) says whether it is true or false, right or wrong. He pre¬
serves for himself only attention and attention, at this time, can
32
SELF-DETERMINATION
be directed from one thing to another thing by presentation of
new object-objects, new constructions, and new plays. So, the
sentimental being may carry to the volitional being indestructi¬
ble desires, and the attention may hold, under the authority of the
instructor, the desire of continued-existence not on himself but
on another being as in the case of a white doll and Santa Claus
held up before a black child. The sentimental being may carry
to the volitional being the desire of imitation and the attention
may hold, under the authority of an instructor, the black child's
desire of imitation not on the black doll and Santa Claus which
represent black people but on the white doll and Santa Claus
which represent white people.
Thereupon, the volitional being may hold the sentimental
being to the adoration of the Deity outside of the child and not
to the adoration of the Deity inside of the child.
Hereafter the black child may dream that God and angels
are white although he himself is black.
Kind friends, here, is where slavery enters the human heart
and this is the greatest fact of all history. Just now, let me em¬
phasize the fact that, since the intellectual being neither inaug¬
urates nor directs the adoration for the Deity, the intellect—the
savior of the human god-head cannot correct the error, cannot
convert this slavery into freedom in a million years. Not only
so, but the religion of the black people will not be what it ought to
be until our children dream and naturally so God and angels
black, for the reason that a religion that does not spring up from
within the individual or the nationality is not worthy of the
name of religion.
Not only so, but the efficiency of the black people will not
be what it ought to be—even as servants—until they have a last¬
ing integrity—an originality, a desire that they themselves be
preserved.
CHAPTER IV.
From Five To Eight Years of Age.
In the primary grades, the child is a god and self-conscious.
THE SALVATION OF THE RACE 33
So, the volitional being has deliberation, choice, and volition.
Here, the volitional being will guide the emotions of conscience
and realize an ideal disposition or an ideal character so that
there will be in the child's habits, justice, in his manners, benefi¬
cence, and in his customs, charity. Then, if the instructor con¬
tinues to feed the soul of the black child on white spiritual food
by placing white primary readers before him with discussions of
white boys and girls and white men and women, when his body is
still standing black, it is evident that the black child will be dual
in all his habits, manners, and customs with habits, manners and
customs that he uses among white people, and habits, manners
and customs that he uses among black people. The volitional
being who directs the monumental will select for this black
boy heroes and heroines of the white race-variety instead of
heroes and heroines of the black race-variety when you
change him in the cradle with the white doll and in the
kindergarten with the white doll and Santa Claus and when
you continue to feed his spirit on white spiritual food in
the primary department. Mark you, the intellect—the savior of
the human god-head—neither inaugurates nor directs the monu¬
mental and can not change, when once fixed, the heroes and
heroines of the individual or of the nationality. Oh! if some¬
body taught incorrectly that 2 times 4 are 20, the intellectual be¬
ing can change that in after years and all things mathematical.
If somebody taught incorrectly some principles of. mechanics or
some principles of philosophy, the intellectual being can change
that in after years. Or if somebody taught incorrectly anything
intellectual in pictures and habits, the intellectual being can
change that in after years. But, even if the intellectual being of
black boys and girls sees the abnormality of things monumental
and customary and full of manners, the intellect, the savior of the
human god-head—is powerless to correct them at any time. So
this blaick boy must grow up unnatural and abnormal either be¬
cause his parents could not see or because his parents would not
see the danger of white dolls and Santa Claus and white primary
readers in the life of black children.
I say that because notwithstanding some white people want
34
SELF-DETERMINATION
black spiritual slaves the dominant race-variety would change the
system of public schools which is making spiritual slaves out of
black children if black people would ask the powers that be to
change it.
Today, the nation cries out for efficiency and democracy—
a government of the people, by the people, and for the people—
which is viril in all things industrial, in all things commercial, in
all things governmental.
Would it not be an excellent thing for the black man to ask
for a course of study in our system of schools which will add to
the education of our children's efficiency and originality and a
desire to live forever in statute, in song, and in story?
Twenty years hence, when the nations of Europe have recu¬
perated from war and devastation, shall we not see every man
black and white and red not only prepared but also efficient ?
Not only so, but we may need all men—black and white and
red—efficient twenty years hence to save ourselves from indus¬
trial disputes and internal strife.
And let us always remember that a change in our system of
public schools which gives now white dolls and Santa Claus and
white primary readers and a caricature of the black man in our
geography and a history which does not include what the black
race-variety has done to all black boys and girls is a solution of
the "race problem" that will solve it in a generation and in
PEACE. Let us always remember that the volitional ideals and
the sentimental ideals are fixed before the child is eight years of
age for the eternities unless the Savior comes to his rescue. Let
us always remember that the intellect—the savior of the human
god-head—is powerless to correct songs and manners and cus¬
tom and monuments and heroes and heroines for the reason that
the intellectual being neither inaugurates nor directs those
sentimental and volitional things.
CHAPTER V.
From Eight To Fifteen Years of Age.
In the grammar school, the volitional being will not profess
THE SALVATION OP THE RAGE
35
manhood and efficiency unless the boy is natural and normal in
his unconscious pictures, songs, and monuments and in his habits,
manners, and customs. Here, the intellectual being appears in all
of his brilliancy and might—with a power that cannot be enslaved
—and, as a savior of the human god-head; for the reason that
loose from the body, he can feed on his own thoughts, his own
feelings, and his own volitions forever.
But, if integrity and self-confidence have been taken away
from black boys and girls, by a system of training before they
are eight, the intellectual being is powerless to restore that in¬
tegrity and self-confidence by any direct means. Moreover, the
intellectual being who always sees the injustice of things and
directs the affections to hate it, is always piling up "hate,"
"hate," "hate," in the heart of individuals and nationalities until
hate dominates their souls in race riots and rebellion with an
integrity and self-confidence never seen before.
So, an abnormal "hate" will do for individuals and na¬
tionalities what graduations and books and training and educa¬
tion have falied to do for two hundred years.
Just now, I shall mention the things that the volitional being
inaugurates and directs in order that we may know where we are
tending if that volitional being is slavish.
First, the volitional being inaugurates and directs the things
customary. Then, if black slavish servants instill into white
children slavish customs and these children as adults want all
black men—enslaved or free—to accept one law for the white
man and another law for the black man and if slavish black men
enslaved by authority and tradition—accept one law for whites
and another law for blacks and at the same time hate the injus¬
tice and hand it down to their children, soon, hate will domin¬
ate the souls of black folk and there will be a clash; for wrong
customs result in war and not in satisfaction and peace.
Second, the volitional being inaugurates manners but the
sentimental being directs the manners. Just now, black folk are
emphasizing their feeling and their slavish manners are alto¬
gether evident. They have manners that they practice among
white folk and manners that they practice among their own peo-
36
SELF-DETERMINATION
pie. White children see "Uncle Tom" and, as adults, expect all
black men to have the same manner—be he enslaved or free. Al¬
though the black man may be able to read and digest the history
of his country and very much desire to practice national manners,
yet these white adults try to compel these black men who have
integrity and self-confidence to practice slavish manners and a
dual life. That is causing trouble, that has caused trouble, that
will cause trouble until it is settled in a suffering and bleeding
evolution or by a change in our system of public schools which is
producing' slaves out of black folk in this country. Oh! let us
not wait like Russia, let us not wait like Germany, let us not wait.
Let us make all men under the stars and stripes free, all men ef¬
ficient, all men viril.
Third, the volitional being inaugurates habits but the intel¬
lectual being directs the habits. Morally, habits are good or bad,
temperate or intemperate. The intellectual being who directs
the habits may direct some habits from bad to good and from in¬
temperate to temperate. But, the volitional being is the com¬
mander of the god-head and when the commander speaks, all
other persons are powerless. If the intellectual being can help
by way of deliberation, he may be able to aid the volitional being
in habits. But volition stops further thought. It might be well
then to deliberate before you attempt to do anything. The wise
man will deliberate concerning all things. He will count the cost.
The intellect can help volition only by sufficient deliberation.
Fourth, the volitional being directs the monumental. The
sentimental being inaugurates the monumental. The volitional
being directs it. Why the volitional being might direct the he¬
roes and heroines of abnormal black boys and girls from those
that are white to those that are black if it was not for the fact
that not only the sentimental being inaugurates these white he¬
roes and heroines from a slavish training but also the volitional
being has lost his "punch," has lost his integrity in the cradle by
selecting those white dolls and Santa Glaus.
Oh! the crime of it all—that one generation can enslave an¬
other by authority and tradition.
Oh! that black men may wish for their children to be free
THE SALVATION OF THE RACE 37
and so fervently that they will ask or petition the dominant race-
variety for our own dolls and Santa Claus and our own primary
readers and the best type of an Afro-American in our geography
and a history that includes what the Afro-American has done.
Oh! that white men who think of Jews in Russia will think of
Afro-Americans in America, who think of the people of Ger¬
many will think of these United States, who think of humanity
will emphasize humanity at their door.
Fifth, the volitional being directs the philosophical. The
intellectual being inaugurates the philosophical. Hence, the vo¬
litional being of black boys can not escape the history of the free
however much his volitional being might want to emphasize sla¬
very for the reason that the intellectual being who inaugurates
the philosophical cannot be enslaved by authority and tradition
and is likely to wander and ponder and meditate and think of
freedom and civilization.
For all these reasons, black men and women can learn all
languages and all history and all science and all philosophy.
They do learn all things intellectual—even law and medicine and
dentistry and pharmacy. They pay taxes to learn all things in
their own states where they have no university and they pay
board and lodging and tuition and fees for the sons and daugh¬
ters to go into other state schools to get the same thing.
38
SELF-DETERMINATION
THE LEGISLATIVE.
The legislatures of the several states and the congress of
the United States represent the present will of the people on the
important matters of state. If the will of the dominant race-
variety is enslaved, by authority and by tradition, the domin¬
ant race-variety will select men to represent them in the legis¬
lative assemblies who will carry out their will just as if that will
was free to act from free authority and tradition as well as from
the evidence.
Consequently the people expect their legislators to repre¬
sent them truly since the people of some states want to recall the
legislators who refuse to represent their will.
The people of this country selected in November, 1916, 215
democrats and 215 republicans for representatives in congress.
Now, generally speaking, the voters who voted for the 215 demo¬
crats believed that their representatives would vote for peace at
any price save national existence and the voters who voted for
the 215 republicans believed that their representatives would vote
for war for the sake of national honor, for the sake of a few Am¬
erican lives, or for the sake of humanity and democratic govern¬
ment. Since this is true, it was necessary for democratic sena¬
tors and representatives to take a straw vote, so to speak, of
the whole country before they could vote on the question of war
for any reason. So, telegrams and letters were sent recently by
democratic congressmen to the people of large cities and com¬
munities for their will on the question of war with Germany.
In a democracy, it is very necessary that there be a forum
where the volitional being of the masses of the people may ex¬
press itself in final laws for the whole state or nation. And un¬
less the people are going to cause laws to be enacted to remedy
the defects of the government in a specified time, it does not
matter how soon the worst laws are enacted for our government
if it is in accordance with the will of the majority of the citizens
THE SALVATION OF THE RACE
39
of the legislative district for the sooner the worst laws are made,
the sooner the Saviour comes.
In my opinion, there is a very serious defect in this govern¬
ment—one-tenth of its citizens are spiritually enslaved, yes, one-
fifth of them are spiritually enslaved. Hence, it is befitting and
necessary that congress pass laws to remedy this defect—citizens
spiritually enslaved. In some states, the per cent of spiritually
enslaved citizens is even greater than the figures mentioned
above. Certainly, the legislature ought to pass laws to remedy
this defect in popular government.
Let the Saviour of the world, the Prince of Peace, come in
the legislative bodies to guide them always into remedial laws
since the intellectual being of the legislators is unable to guide
them into remedial laws of the state or nation for the reas9n that
the volitional being both inaugurates and directs customs or
laws.
That is why it takes so long for the will or volitional being
to consent to an amendment of the constitution of the state or
nation which represents the sober judgment of two-thirds of the
people of the state or nation. The will is the commander of the
god-head. Unless the volitional being wills it, sentiment of the
sentimental being, and the plans of the intellectual being can
not be carried out in actual life. If you desire to capture quickly
the will of a dominant race-variety, endorse their habits, man¬
ners, and customs whether or not those habits, manners and cus¬
toms are national and free.
If you desire to capture quickly the intellectual being of the
dominant race-variety endorse their mathematics, inventions and
history whether they are national or sectional.
If you desire to capture quickly the sentimental being of
the dominant race-variety endorse their unconscious pictures,
songs and monuments whether those pictures, songs and monu¬
ments are national or sectional.
Of course, when you capture their volitional being they are
your prisoners. Now, it is your business to hold them until they
grant your request. That is the reason why some people stoop
to conquer for the race-variety and some other folk use that as-
40
SELF-DETERMINATION
sertion for an excuse when they act selfishly in any public mat¬
ter. So, many stoop who never conquer for the masses of the
people who expect service for value received.
In this crisis, let us all discuss the defects of government, if
possible, until the Saviour comes to the dominant race-variety.
Let us do our duty and leave the rest to nature who measures out
a single justice to all race-varieties.
Let us pray that our children be delivered from this spiritual
slavery in this land of ours.
CHAPTER I.
The Sentimental Being.
The sentimental being is one of the three persons of the
god-head.
CHAPTER II.
From One to Three Years of Age.
In the nursery, the baby is an image of God, and hence, his
sentimental being is only an image of a person. At first, the
sentimental being displays a dissatisfaction when he sees the
oneness, the unity, the integrity of things broken up and de¬
stroyed. Later, being an image of a person, he may be forced by
authority and by tradition to believe and feel that it is all right
to destroy the integrity of persons and of things.
Under Natural Code of Morals, the editor tells how the nurse,
the mother or somebody else, makes the baby believe and feel that
his broken toy can be fixed the way it was before when the baby
comes to the nurse with his broken toy, crying "fix it, fix it, fix it!"
At first, the baby feels that the integrity of things and of
persons should be preserved. But, his elders can make him be¬
lieve and feel that it is not necessary to preserve the integrity
of things and of persons. Hence, the sentimental being is not
all powerful in his little world of being. Again you cannot de¬
stroy but you can change even the first law, the law of preser¬
vation. Moreover, from the beginning, the sentimental being
forms the laws of all things.
THE SALVATION OF THE RACE
41
He forms the first law—THE LAW OF PRESERVATION.
So, the baby struggles for continued existence. Just as the hu¬
man body pants for air and, from the beginning, smells for
odors, feels for objects, listens for sounds, and craves for sight,
so the sentimental being struggles for continued existence and,
from the beginning, has an internal fullness of joy, of pride, of
sympathy, of the beautiful, of the sublime, and of adoration for
the Deity.
Truly, he is the agent of the god-head. He carries desires
for the volitional being, affections for the intellectual being, and
emotions for himself.
With his personal desires of continued existence, of property,
of knowledge, of pleasure, and later of ambition and with his
social desires of companionship, of imitation, of esteem, and,
later, of superiority, the sentimental being carries to the voli¬
tional being not only object-objects and relation objects and be¬
liefs and pleasures and deeds well done but also playmates and
reproductions and rewards and, later, stations .in life.
With his affections which make toward an object for the
sake of conjugal or parental or filial or fraternal love, for the
sake of friendship, and for the sake of piety, he carries to the
intellectual being loved ones and friends and a God.
The sentimental being himself holds for himself joy and
hope and pride; he holds for himself sympathy; he holds for him¬
self the beautiful and the sublime; he holds for himself adora¬
tion for the Deity.
CHAPTER III.
From Three to Five Years of Age.
In the kindergarten, the sentimental being, like the volition¬
al being, is under authority and tradition and believes and feels
what his authority (his instructor) says whether it is correct
or incorrect, right or wrong. He preserves for himself only joy
and hope and pride and sympathy and the beautiful and the sub¬
lime and adoration for the Deity. The instructor cannot kill the
emotions; however, he may at this time change joy into sorrow,
42
SELF-DETERMINATION
hope into fear, pride into humility, sympathy into antipathy, the
beautiful into the comical, the sublime into the pathetic, the
adoration for the Deity in the child into adoration for a Deity
outside of the child. But, he cannot kill the emotions.
Incidentally, he cannot kill the affections; still he may at
this time change love into hatred, piety into impious things. But,
he cannot kill the affections. Too, he cannot kill the desires;
however, he may change the child's desire for continued exist¬
ence that he himself be preserved into a desire for the continued
existence of another person so that his object-objects and rela¬
tion-objects and beliefs and pleasure and playmates and repro¬
ductions and, later, stations in life will exist for another person.
But, he cannot kill a single desire.
Oh! What a crime against civilization for the instructor to
change the desire of the child to see himself preserved—the in¬
tegrity—into a desire to see another preserved and to see the de¬
struction of things.
What a crime against civilization for the instructor to
change joy into sorrow, hope into fear, pride into humility, sym¬
pathy into antipathy, the beautiful into the comical, the sublime
into the pathetic, and adoration for the Deity inside the child to
adoration for a deity outside the child!
What a crime against civilization for the instructor to
change love into hatred, piety into impious things.
Here, in the kindergarten, all songs should make for free¬
dom; all reproductions should make for perfection; all pictures
should make for harmony; all manners should make for pride
and sympathy and adoration for the Deity within the child; all
models and monuments should make for integrity.
CHAPTER IV.
In the primary grades, the child is a god and self-conscious.
So, the sentimental being, who has a conscience, knows right
from wrong. He has an imagination with phases ethical and
aesthetic and scientific. The imagination will recombine the
THE SALVATION OF THE RACE
43
emotions of conscience to lay down a moral standard; he will
recombine lines and color and shade to paint a picture and words
with rhythm and meter and verse and stanza to compose a song
and form and mass to erect a monument; later or after eight
years of age, he will recombine numbers to make large numbers,
points and lines and planes to make geometrical figures, and the
forces of nature to create an invention.
Up to this time, the child has been forming proper "natural
ideals," or improper ideals of second nature because, if his in¬
tegrity has been taken away and his little soul dreams that he
is to be like somebody else or some other race-variety, now, his
natural ideals are of second nature.
In this self-conscious life, with the aid of conscience and an
imagination the child must form self-conscious ideals and arti¬
ficial ideals which he must follow and which will enslave him for
all time to come unless the Saviour comes to his rescue. If his
integrity has been taken away in the cradle and has not been
restored in the kindergarten, especially if, at this time, the pri¬
mary teacher brings primary readers which contain spiritual
food designed for some other race-variety to which the ideals
of second nature of the child are affixed, the child's spirit will
imagine himself like another race-variety and place his confi¬
dence in that race-variety although he himself is not a member
of his ideal race-variety.
In other words, the black boy in America, who is trained
from infancy to be like the white race-variety and, hence, has
his integrity taken away in the cradle and has it not restored in
the kindergarten, receives white primary readers and tradition
in the primary department of our schools and fixes his senti¬
mental ideals within another race-variety, which ideals destroy
the self-confidence of the black boy and girl who must live in an
age of initiative and referendum, in an age of democracy, in an
age of self-government.
Just now, I am reminded of a story told by an Afro-American
minister concerning his own daughter who attended mixed schools
in one of the large cities of the north: Kev. T. said: "One day
my daughter came home from high school and remarked that she
44 SELF-DETERMINATION
did not intend to go to school any more for the reason that the
teacher (white) had said in the course of her lecture that day
that the black people had never done anything and could not do
anything and proved it from her history, that she showed that
histories taught in schools and colleges did not contain anything
that black people had done. I tried to persuade her to return
to school and she stubbornly resisted my efforts. I said and tried
to prove from other books than those read by her teacher that
the statement was false but my daughter stood steadfast and
unmovable. The truant officer came and left his notice again
and again. The superintendent wrote me. Finally, I took the
truant notices and superintendent's letter to the superintendent.
I recited my story to him and he remarked that he could not do
anything for me because the compulsory law had to be carried
out to the letter if my daughter remained in the city. However,
he advised me to send my daughter down south to school. It was
indeed a capital idea aiw - ^uickly sent her to sunny Tennes¬
see where she might at least get some inspiration from Afro-
American teachers."
Oh! the lack of self-confidence unfits the black race-variety
for self-government, unfits him for business, and unfits him for
efficient labor. It makes our race-variety incompatible citizens
—citizens who do not fit well in these United States'. No doubt
about it we are the product of an erroneous system of public
schools—north, south, east and west.
Our children are educated in traditions designed for white
boys and girls and not for black boys and girls; these traditions
give them wrong sentimental ideals; they grow up dual in their
lives. They have double habits, manners, and customs; they
have, in after life, in a democracy, a double justice, a double
beneficence, and a double charity. As servants, they instill into
the children of the dominant race-variety double habits, man¬
ners, and customs and a double justice, beneficence, and charity in
a republic where justice should be single and complete, where
habits, manners and customs should be one, and where all should
be able to govern themselves.
THE SALVATION OF THE RACE
45
CHAPTER V.
From Eight to Fifteen Years of Age
In the grammar school, only the intellectual being of the
black boy professes manhood. The sentimental being has been
enslaved by authority and tradition designed for white boys
and girls in the public schools, and, therefore, professes slav¬
ery. It remains for the volitional being who can be enslaved by
the same authority and tradition to profess slavery and this
black boy cannot stand the test of democracy. If two of the
three persons of the god-head profess slavery, the black boy is
doomed to spiritual slavery before he reaches the high school in
this country. In the name of right, in the name of democracy,
and in the name of civilization, it is a serious matter, to empha¬
size the proposition that millions are spent every year in this
country to make spiritual slaves out of 13,000,000 of American
citizens who continually see a single justice, since their intellect¬
ual beings are free and cannot be enslaved, who continually di¬
rect their affections to hate the injustice heaped upon them in
this country, although they themselves follow a double justice
and instill it into the dominant race-variety who follow the same
thing. With the result, that Afro-Americans are piling up in
their hearts "hate" to send down to the generations yet unborn
and end in "race war" with all of its hell and evolution two hun¬
dred years from today.
Why it is not only a question as to whether or not the Afro-
American is a man but also a question as to whether or not
America is viril. Recently, the people of this country were asked
whether or not America is viril and the majority of the people
voted for peace at the price of everything save national existence.
Today, public buildings and public schools are displaying the
national emblem, "Old Glory," in order to arouse some patriot¬
ism for only the wisest can tell whether or not the nation will
have to go to war with some foreign power.
Today, it looks as if it is necessary that every American—
be he white, black or red—desire that he himself live forever.
Today, we all see the necessity of integrity for all our citi-
46
SELF-DETERMINATION
zens, of self-confidence for all our citizens, of efficiency for all of
our citizens.
In times of invasion, it is necessary for all citizens to feel
the responsibility of national life.
At this point, let us concern ourselves with a few things that
the sentimental being inaugurates and directs in the self-con¬
scious life and in society.
"First, the sentimental being who controls the aesthetic
imagination inaugurates and directs with his desires and emo¬
tions and affections all songs. Since the sentimental ideals are
fixed at eight years of age, grammar school pupils can be per¬
mitted to sing any song without any loss of manhood and woman¬
hood. Songs of slavery will have no effect on the sentimental
ideals of pupils in this department. Minors will have no effect
on the sentimental ideals of pupils in this department. You can
sing "Old Plantation Melodies" or anything else here.
Just now we are emphasizing our feeling and, since the sen¬
timental being both inaugurates and directs songs, it is easy for
us to sing. It is easy for us to make poets and musicians. When
we can do nothing else, we can sing. Consequently, Afro-Amer¬
icans sing in the fields, in the shops, in the mines, on the trans¬
ports, in the markets, in the penitentiaries, in the schools, in the
homes, in the churches, everywhere.
Since songs and music represent the feeling, it is easy to
take the measure of black folk. It is easy to tell their feeling.
It is harder for the dominant race-variety to educate them out
of the slavish feeling since the dominant race-variety is follow¬
ing their traditions of slavery as far as possible in this south¬
land. Indeed, they love to hear the "jubilee" songs. They love
to feel once more the deeds of by-gone days. They love to see
the "Clansman."
Second, the sentimental being directs the mechanical. Of a
truth, the intellectual being inaugurates the mechanical, but the
sentimental being directs it. So black folk create inventions.
For example, there lives in Oklahoma County, Okla., an Afro-
American by name of Wm. Williams, who has several patents
on mechanical devices and important inventions and who thinks
THE SALVATION OF THE RACE 47
he knows the secret of inventions. Therefore, he has decided
soon to open a school of inventions. Perhaps that would be some¬
thing new for our youths. At this time, the editor does not re¬
call any schools of inventions. We have all kinds of schools
known to nian except the school of invention. It might be well
for us to watch this young professor who dares to start some¬
thing new in the world.
Third, the sentimental being directs manners. It is true
that the volitional being inaugurates manners but the sentimental
being directs manners. That is the why it is hard to standardize
culture and refinement. "There is no disputing concerning taste."
Of course, there are things that are national along this line and
we ought to follow them. For instance, it is national to tip the
hat to a woman. Also, it is national to say, "Good morning" to
friends and fellows. Too, it is national "to use but not to abuse
nature." Certainly, we all ought to follow national manners. He
who refuses to tip his hat to a woman is considered "coarse;" he
who abuses the human body, black and white, or brute animals
or plants is called a barbarian.
For all these reasons, school instructors stress kindness to
"dumb brutes," the proper care of flowers and trees and birds
and all humjan courtesies.
Fourth, the sentimental being inaugurates the pictorial. But,
he does not direct the pictorial. The intellectual being directs
the pictorial. Every race-variety has made pictures. Every¬
where and everywhen these pictures have represented the ideals
of the human imagination and of the race-variety. Pictures
clearly represent the ideals of an individual—ideals which he
must follow and which will enslave him for all time to come
unless the Saviour comes to his rescue. Also, before the child is
eight years of age, pictures instill ideals into the human imag¬
ination and into the race-variety.
Fifth, the sentimental being inaugurates the monumental.
The volitional being directs the monumental but the sentimental
being inaugurates it. Monuments are expressions of feeling.
The monuments in the public squares, in the parks, in the gate¬
ways of this country are expressions of feeling—national feel-
48
SELF-DETERMINATION
ing, sometimes sectional feeling, often racial feeling. Too, monu¬
ments, more than any other work of art, instill ideals into the
human imagination. For instance, the doll which the baby can
touch and taste and see, more than any other work of art, may
instill into the child ideal manhood and ideal womanhood. It is
the secret of the ages that the doll is more powerful than all the
logic and all the arguments of men. It is indeed a silent force
in the world.
Too, our heroes and heroines control our choices in all af¬
fairs of government. As judges, jurors and administrators, we
may decide not to carry out our choices, for we are obligated to
do what the law says. That is why men often say, "If I had my
way, I would do thus and so," when they sit as judges and jurors
and administrators of the acts and of the deeds of other men.
Certainly, our heroes and heroines control us in all common so¬
ciety. Let us beware then of the monuments that our children
behold in childhood. Let us see to it that our dolls are like our
children—let us not enslave our children—the monuments of our
souls—which are more enduring than bronze. And may the God
of right, of democracy, and of civilization enable us to heed this
exhortation.
THE SALVATION OP THE RACE
49
THE CHIEF EXECUTIVE.
The president of these United States and his cabinet repre¬
sent the sentiment of a majority, or should represent the senti¬
ment of a majority of the people of this country. Sometimes the
president of this nation does not get a majority of the popular
vote. It may be recalled that President Woodrow Wilson did
not get in 1912 a majority of the popular vote. However, he did
receive about one-half million majority of the popular vote in
1916.
I say that the president of these United should represent
the sentiment of a majority of the people of this country. This
sentiment rri,ay be enslaved or it may be free. If this sentiment
is enslaved by authority and tradition, for four long years, the
whole nation will exercise herself slavishly; if it is free by au¬
thority and by tradition, for four long years, the whole nation
will exert herself freely.
The volitional and sentimental ideals of this nation are
made up before the children are eight years of age by means of
authority and tradition. The tradition may be free or it may be
enslaved. So, the sentiment of the people of this country or the
sentiment of the people of a certain section of this country may
be free or enslaved according to the free traditions or the slav¬
ish traditions taught to the children before they are eight years
of age.
During Woodrow Wilson's first administration, for example,
he represented the sentiment of the south because he was the
choice of the south and, for the most part, elected by the southern
people. He did not receive a majority of the popular vote of the
nation but he did receive a majority of the votes of the people
voting in the south. When we review the acts of his first admin¬
istration we are compelled to say that he followed the senti¬
ment of the south—be that sentiment enslaved or free.
Just now, since, in 1916, Mr. Wilson received a majority of
50
SELF-DETERMINATION
the popular vote of this nation, we know that, in his second ad¬
ministration, he will represent the sentiment of a majority of
the peo-ple of this country—be that sentiment free or enslaved.
So. for four long years, beginning March 4, 1917, to March 4,
1921, we may expect this whole nation to exert herself in accord¬
ance with the sentiment of the majority of the people of this
country who voted for Mr. Wilson.
We know now that the second administration will be differ¬
ent from the first because the sentiment of the people who elect¬
ed the president in 1916 is a little different from the sentiment of
the people who elected the president in 1912.
He may select his cabinet so that they will represent this
changed sentiment and the nation will proceed along that line—
be it slavish or free.
For instance, the sentiment of the nation is against war un¬
less that war is absolutely forced upon us. Is that a slavish sen¬
timent, or is that a free sentiment? The sentiment of the nation
is peace at the price of everything save existence. Is that a slav¬
ish sentiment? Or is that a free sentiment? So, during the next
four years, the nation will fight if it must be done to save the
national life. Otherwise it is reasonable to suspect that there
will be no war. During that time, we all must forget national
honor and treaties with foreign governments. We must forget
the demands of humanity and a single honesty. We mjust for¬
get a single justice, beneficence, and charity. Is that a slavish
sentiment? Or is that a free sentiment? Let those who read
this article be the judge. I refuse to say because I have a re¬
gard for the opinions of my fellows.
In Oklahoma, our governor represents the sentiment of a
majority of the people voting. If this sentiment is enslaved by
authority and tradition, during the administration of Mr. Robert
Williams, the whole state will exercise herself slavishly; if it is
free by authority and tradition, during said administration, the
whole state will exert herself freely.
The volitional and sentimental ideals of this state are made
up before the children are eight years of age by means of auth-
THE SALVATION OF THE RACE
51
ority and tradition. This tradition mfry be free or enslaved. So,
the sentiment of the people of this state may be free or enslaved
according to the free traditions or the slavish traditions taught
to the children before they are eight years of age.
Without mentioning any acts of the present gubernatorial
administration in the State of Oklahoma, the editor wants the
readers of this article to be the Judge as to whether or not the
acts of the administration have been in accordance with the senti¬
ment of a majority of the people of this state and whether or not
that sentiment is free or enslaved. I refuse to say because I
have a regard for the opinion of my fellows.
Especially in a great crisis and politicians always make the
state of the country great and grave, the people select a standard
bearer who represents the sentiment of the people in a republican
government. If ever the governor of any state or the president
of this nation should not represent the sentiment of the people,
•it is because the machinery of the republican forml of government
is not perfect.
The editor knows that, in a democracy, during the adminis¬
tration of any governor or of any president, the laws are en¬
forced, or modified according to the sentiment of the people of
that state or nation, who take part in the selection of the execu¬
tive officer.
That is why it is said that sentiment makes the law of the
people for a particular administration—be it state or federal.
Now sentiment should not make the law; sentiment should
enforce the law. In other words, the supreme law should be
the constitution—the will of the sober judgment of the people—
and statutes and executive mandates should never override the
constitution.
Indeed, the sentiment which selects a particular governor
or a particular president miay not represent the sober judgment
of the people. Hence, it would not be wise for the judiciary
which represents the constitution which represents the sober
judgment of the people, to allow the executive to override the
constitution or the supreme will and law of the people—laid
down in thoughtfulness and sobriety.
52
SELF-DETERMINATION
Also, the sentiment which selects a particular legislature or
a particular congress may not represent the sober judgment of
the people. Consequently, it would not be wise for the judiciary
to allow the legislative body to override the constitution or the
supreme will and law of the people—supreme because it was laid
down in thoughtfulness and sobriety.
If the constitutional law is rigid and exact, there is the
executive who represents the sentiment of the people to have
mercy on the individual citizen or violator of the law. If the
constitutional law is not specific, there is the legislature to make
the statutes specific and thereby reach all particular cases.
But, in the name of the Saviour, the executive should never
be allowed to override the supreme will of the people as laid
down in their national constitution, which represents the sober
judgment of the intellect of the people of these United States
and molds and shapes the constitution of the several states.
CHAPTER I.
The Intellectual Being.
The intellectual being is one of three persons of the god-head.
CHAPTER II.
From One to Three Years of Age.
In the nursery, the baby is an image of God and hence his
intellectual being is only an image of a person. He knows and
he does not know that he knows, and so he is without omniscience
—he does not know all in his little world of being. Since the
volitional being who can be enslaved at this time directs the
sense organs, the intellectual being "can not choose, but hear,"
and therefore he is without omnipotence—he is not all powerful
in his little world of being. Nevertheless, from the beginning
the intellectual being shows a liberty that is displayed neither by
the volitional being nor by the sentimental being.
From the beginning, the power of sense—the tool of the in-
THE SALVATION OF THE RACE
53
tellectual being—is automatic. Automatically, the lungs pant,
the heart beats, the tongue tastes, the nose smells, the touch
feels, the ears hear, and the eyes see.
From the beginning, the records of perception, of phantasy,
and of memory are true. Under the authority of another—the
nurse—the mother or somebody else—the volitional being may
call black white. But if the intellectual being, with a normal
sense organ records the object—object black, under the same cir-
cumstanes, it will be black to the eternities in the intellectual
being. At least, under the .authority of another—for instance,
the nurse, the intellectual record can not be changed. I say,
from the beginning, the intellectual being shows a liberty that
is displayed neither by the volitional being nor by the sentimen¬
tal being.
CHAPTER III.
From Three to Five Years of Age.
In the kindergarten, the volitional being is under authority
and tradition and he may believe and feel what his authority—
his instructor—says whether it is correct or incorrect, right or
wrong. Here the phantasy is self-active. So the baby's dreams
and the child's reveries can not be changed by authority and tra¬
dition. Here the memory is self-active. Hence, the child's cir¬
cumstantial images and the pupil's philosophical ideas cannot be
changed by authority and tradition. Therefore from the begin¬
ning the intellectual being shows a liberty that is displayed
neither by the volitional being nor by the sentimental being.
Tell it, then, in Boston, publish it in the streets of Manilla,
that the intellectual being can not be enslaved in babyhood and
in early childhood. He has not been enslaved in all the ages past,
and from that uniformity of the liberty of the intellectual being
we believe that he will not be enslaved in all the ages to come.
CHAPTER IV.
From Five to Eight Years of Age.
Moreover, at eight years of age, the volitional being and the
54
SELF-DETERMINATION
sentimental being whose ideals of things taught by authority and
tradition in the primary grades, are fixed to the eternities un¬
less the Savior comes to the rescue, believe and feel and conse¬
quently act on whatever those fixed beliefs are, notwithstanding
the intellectual being may ever emphasize the truth or falsity of
such beliefs when based on evidence.
Up to this time, I have not mentioned the difference between
intellectual beliefs based on evidence and volitional beliefs based
on authority and tradition. Remember that I do so now for it is
absolutely necessary to know the difference between such beliefs
if you may understand the more important things in psychol¬
ogy, in pedagogy, in sociology, and in society.
Many years ago, Jonathan Edwards used to talk to the
American Colonists about the freedom of the will. Indeed, the
will is free in the self-conscious being—free to choose and to
realize a plan in the self-conscious being. With the result, an
act is performed as far as the self-conscious being is concerned.
But, in the conscious baby and child, the will can be enslaved by
authority and by tradition. Had Jonathan Edwards, then, with
his great brain and strong mind spent his days in America teach¬
ing the freedom of the intellect which controls the affections and
the effect of the freedom of intellect on spiritual slavery and so¬
ciety and democracy, human slavery might not have existed in
these United States and history might not have recorded an
Abraham Lincoln' and a civil war, this our own republic, des¬
tined to be (when purged of spiritual slavery) the greatest re¬
public beneath the stars might not be today in the midst of lynch
law, of mob violence and of "race riots," and today it might not
be necessary for me or anybody else to point out the freedom of
the intellect which always sees the injustice of things and directs
the affections to hate the injustice, with the result that in the
distant tomorrow, "hate" will dominate the souls of black folk
in this country in a bleeding and suffering evolution if our gov¬
ernors and legislators and presidents and congressmen will not
see and remedy now the defects in our public school system which
condemns the American black race-variety and indirectly the
THE SALVATION OF THE RACE
55
white south and the whole country to spiritual slavery for the
next two hundred years.
Of a truth, the intellectual being is not only the savior of
the god-head, but also the savior of society, of democracy, and of
free institutions.
And this savior of the human god-head not only would show
the causes of spiritual slavery and lynch law and mob violence
and "race riots," but also would make artificial means whereby
American society might destroy in PEACE the spiritual slavery
of the land if our statesmen should be brave enough to look the
"Race Problem" squarely in the face and for the purpose of solv¬
ing the problem now and in blessed peace.
We all know that the intellectual being is the person of the
human god-head who holds in his right hand TRUTH. And,
"Truth crushed to earth will rise again,
The eternal years of God are hers."
Then, if our statesmen are not brave enough to look the
"Race Problem" squarely in the face and for the purpose of
solving the problem, let us hope and pray that the Saviour will
come today and control the hearts and minds and wills of our
law-makers, who are spiritually enslaved by instillation of slav¬
ish ideals of black servants and by tradition, and set them spir¬
itually free long enough for them to enact laws that will set both
the black race-variety and the white race-variety in this southland
and country spiritually free in peace and not in war.
CHAPTER V.
From Eight to Sixteen Years of Age.
In the primary grades, the intellectual being knows that he
knows and hence he is omniscient, that is, he knows all in his
world of being, with the aid of an omnipotent volition, he can
choose, but hear, and so he is omnipotent, that is, he is all pow¬
erful in his world of being; in the grammar school and in the
high school, he thinks and in thirking, he thinks himself a man
homo, and therefore he is a man homo, just a human being.
56
SELF-DETERMINATION
And if in the grammar school the sentimental being could
profess manhood and the volitional being could profess manhood,
the trinity would be a man vir, for "as he thinketh in his heart,
so is he."
Indeed, the volitional being and the sentimental being who
can be enslaved by authority and by tradition in the kindergar¬
ten and in the primary grades do profess, since those ideals are
fixed at eight years of age, spiritual slavery even in the gram¬
mar school and high departments. But the intellectual being who
can not be enslaved always professes manhood.
Consequently, I say, even loose from the body this saviour
of the human god-head—the intellect—can think on and feed on
his own thoughts, his own sentiment, and his own volitions for¬
ever.
Just now, the editor will concern himself and perhaps his
readers with a few things that the intellectual being inaugurates
and directs in the self-conscious life and in society.
First. The intellectual being who controls the scientific
imagination inaugurates and directs with his conception, judg¬
ing and reasoning all mathematics. Therefore, since the intel¬
lectual being can not be enslaved there should not be any reason
why every black boy and every white boy and every red boy
should not solve any problem in arithmetic, demonstrate any
proposition in plane and solid geometry, measure any angle in
trigonometry, and perform any task in calculus. There should
not be any reason why any boy should not learn logic and law
and medicine.
There should not be any reason why the black boy should
not be the equal of any other boy in all things mathematical.
Second. The intellectual being directs the pictorial. Indeed
the sentimental being inaugurates the pictorial, but the intel¬
lectual being directs it. So any boy—black, white, or red who
has had enough geometrical figures and geometry can do ele¬
mentary drawing and mechanical drawing for different trades
and architectural drawing and painting if his sentimental being
will furnish the inspiration. And since black folk are empha¬
sizing their feelings, it is easy to see how the black boy Tanner
THE SALVATION OF THE RACE
57
can paint pictures the equal of any other man living.
Third. The intellectual being directs our habits good or
bad. Indeed, the volitional being inaugurates our habits, but the
intellectual being directs them. Hence any boy who wants to
do so may be a good penman. Any boy who wants to do so may
play games well. For these reasons every boy and every girl
should be encouraged to acquire useful mechanical habits in all
the trades.
Fourth. The intellectual being inaugurates inventions, but
the sentimental being directs them. And since the black race-
variety is emphasizing the feeling, there is no wonder that our
inventions are many and that we like the mechanical arts. For
these reasons, an Afro-American boy and an Afro-American
girl can learn any trade. So we welcome in our curriculla every¬
where handicraft and manual training and domestic science and
domestic art and laundry and millinery and blacksmithing and
carpentry and dairying and electricity and wheelwrighting and
shoemaking. Here our boys must know physics and chemistry.
Even in the study of agriculture, in our normal schools, colleges
and universities, our boys need a chemical laboratory out on the
farm just as they have at Tuskegee, where they can test the fer¬
tilizer and the compost or a mixtureof straw, leaves, manure, pa¬
per, and anything that rots easy. Here, too, in this agricultural
laboratory the veterinary surgeon may test his medicines. Brief¬
ly, I insist that every black boy and every black girl learn a trade,
for everybody has the ability and it adds to the preparedness of
the race-variety.
Fifth. The intellectual being who can not be enslaved inau¬
gurates the philosophical and furnishes the correspondence of
ideas. For these many reasons mentioned above, truly the black
boy can learn history and languages and philosophy. Indeed the
question is Hot now whether or not the black race-variety can
learn all these things but whether or not the dominant race-
variety should allow him to learn these things in state schools.
It is evident that the Christian religion of the dominant race-
variety is such that if the state schools do not give these subjects
to the black boy, denominational schools will certainly spring up
58
SELF-DETERMINATION
and teach him all he ought to know. So there is no way to keep
from our race-variety history and languages and philosophy.
Why, today we are supplying the markets of the old world and
the markets of the new world and the countries of the old world
are supplying the markets of the old world and the markets of
the new world. We trade with all tongues and dialects. Then,
why should not some of our boys who like business learn some
of the modern languages for business reasons? Why should not
the state give this black boy the information of modern languages
just as she gives it to white boys and red boys in this country?
There is but one answer, because there is a question as to whether
or not the Afro-American is a man. If he was a man, he could
be a business man and might need the modern languages for use
in trade.
In the face of all these facts of American life and intellect¬
ual ability, let the Afro-American teachers who teach our chil¬
dren emphasize the ability the unquestionable ability of black
boys and girls to take care of all languages and all sciences and
all philosophy. And since, as the editor understands it, the
schools are for our children and all our youths, let those black
teachers and professors who can not stand up for right, for coun¬
try, and for civilization, step down and out of our schools and
colleges and universities and give place to those who are brave
enough to tell the truth and to lead the black race-variety.
At least, let black boys and girls develop to the apex of their
endeavor the intellectual being who can not be enslaved, for he
is not only the savior of the human god-head, but also the savior
of society, of democracy, and of free institutions.
THE SALVATION OF THE RACE
59
THE JUDICIARY.
The Constitution of these United States and the amend¬
ments thereto represents the judgment of the intellect of three-
fourths of the people of this nation; the Supreme Court of these
United States, interpreting without fear or favor the Federal
Constitution and the laws of Congress, made under the Constitu¬
tion, truly represents the judgment of the intellect of the same
three-fourths of the people of this nation.
After years of deliberation, three-fourths of the people of
this country ratified the constitution of these United States and
by conventions or legislatures the amendments thereto. Even
the 13th and 14th and 15th amendments of our Federal Consti¬
tution were discussed in the forum and in congress in one form
or in another from the beginning of the Federal government to
the ratification of the same constitutional amendments. After
all, they were not the result of the passions of war and the hatred
of the victor. Why the Republican party was organized for the
purpose of freeing the slaves and selected for their standard
bearer Abraham Lincoln, the chief apostle of Afro-American
emancipation. The north believed that, the south believed that,
the slaves believed that. So, when the 13th and 14th and 15th
amendments of our Federal Constitution were ratified, they, too, ■
were the judgment of the intellect of three-fourths of the. people
of this nation.
Certainly the 16th and 17th amendments of our Federal Con¬
stitution were the judgment of the intellect of three-fourths of
the people of this nation, for these amendments were discussed
for several decades before they were ratified by the people.
So the Supreme Court of this nation represents neither the
sentiment of the people nor the will of the people, but the sober
judgment of the intellect of the people, and not a majority of
them, but three-fourths of them.
PAPA'S HEART
THE SALVATION OF THE RACE
63
CHAPTER II.
In the Nursery.
The first moral law is preservation—preservation of self
and of all other men and things. First, the baby displays in the
nursery a dissatisfaction for disobedience of the moral law.
Therefore, when he, through curiosity or otherwise, breaks up
the oneness, the unity, or the integrity of things, he at once dis¬
plays a dissatisfaction. The editor of this book remembers an
incident in the life of his own baby, who is now seven years of
age: About four years ago, when I returned from school in the
afternoon, my wife said, "Papa, I want to tell you what Maphelle
did today." I replied, "Well, what did she do?" My wife an¬
swered, "Maphelle took her little scissors and, finding a hole in
the tip of her shoe, proceeded to cut off the tip of her shoe. Then,
she pulled off her shoe and picked up the piece of leather and
came crying/ Mampia, mamma, mamma fix it, mamma; fix it,
mamma; mamma, fix it.' Thereupon, I asked with some anxiety,
"What did you do?" My wife remarked, "Well, I think I did
not do anything. I did not do anything." Immediately I asked,
"Why did you not cry, too, and say, 'It is terrible, mamma can¬
not fix it, mamma cannot fix it the way it was before.' " My wife
said,'"Well, I did not think of that." So, when the baby destroys
the integrity of things, he at once shows a dissatisfaction. All
babies cry at first when they break their toys.
It is to be regretted that mothers, who ought to think psy¬
chologically, do not cry, too, under such circumstances and say,
"It is terrible, mamma cannot fix it, mamma cannot fix it the way
it was before. " Too often mothers say, "Mamma'll fix it, papa'll
fix it, sister'll fix it, or brother'll fix it," when no one will ever fix
it the way it was before. "Give it candy, give it a penny, mam-
ma'll fix it," when it cannot be fixed.
Now, the baby has only the image of a conscience and the
elements of that image may be easily erased and painted over, so
to speak, with something else. Hence, thereafter, under such
training, the baby believes that mamma can fix it the way it was
before and proceeds to destroy the integrity of other things.
64
SELF-DETERMINATION
Later, for instance, he may destroy a rose and mamma will
fix it. He may kill a bird and mamma will fix it. He may mur¬
der another man and mamma will fix it. He may commit
suicide and mamma will fix it. Old folks say: "The babies
are tramping on our toes now, they will tramp on our hearts
after a while." They know from experience that that statement
is true but they do not stop to think why it is true.
During babyhood and childhood, the child is taught false doc¬
trines and, in after years, he will believe true what he thinks is
not true. For instance, he may believe that it is good luck to
find a pin with the point toward him when he thinks it is not true.
He may believe that it is bad luck to see a black cat cross his
path when he thinks it is not true. He may believe that it is good
luck to see the new moon clear when he thinks it is not true. The
baby, the child, the pupil, the student, the youth, the man acts
not on what he thinks but on what he believes. Of course, he
may act both on what he thinks and on what he believes. But, if
the one conflicts with the other, certainly the volitional being who
acts prevails over the intellectual being who thinks. And only a
very few persons are so well balanced as to believe only what they
can prove and what they can think from the evidence.
So, let us mothers and fathers remember that to change in
babyhood and in childhood, the first law of morality—the law of
preservation—from preservation to destruction under the delu¬
sion, mamma will fix it, or to teach other false doctrines during
that period of the lives of our children is, to say the least, a very,
very dangerous thing. Let us think and think psychologically for
the good of ourselves and our children and for the good of the
commonwealth and civilization. Let us know now that the voli¬
tional ideals of our children are made up before they are eight
years of age and, for that reason, we, ignorant of their psychical
life, mjay be indirectly the cause of all the criminal acts of our
children.
In an organism, the strongest desire is continued existence,
and the baby is not an exception to the rule.
Invariably, when we show the baby his own picture he will
seize it and want to keep it. Again, when the baby is crying, not
THE SALVATION OF THE RACE
65
paining, just crying, the mother may sing all the religious songs
and all the patriotic songs she pleases in order to stop the cry¬
ing and the baby will cry on, but when she sings a lullaby ("Rock-
a-bye, baby") the baby stops crying for the baby's greatest de¬
sire is to see himself continued even in song.
Once again, when we purchase dolls for our babies at Christ¬
mas and present the dolls to them, unless the dolls are the color
of our babies, at first they will not care for them.
In answer to the question, why is it that so many Afro-
American children seem to like white dolls after the first expe¬
rience and all the time thereafter. I must state that since the
baby is now without omnipotence—all powerfulness—in his lit¬
tle being, the mother can and does force her own will upon the
baby and persuades him to receive the doll as his idol for all
timie to come. So, the Afro-American baby wishes to dream of
his own existence because he desires to live forver. But, the
mother, not thinking psychologically, makes the baby dream that
he is a representative of a type of one race-variety when his body
stands as a representative of a type of another race-variety. The
mother, by that act, takes away his integrity in the cradle for,
since he dreams himself a representative of a type of one race-
variety and his body is a representative of a type of another race-
variety, there can be no unity, no oneness, no integrity in him.
CHAPTER III.
In the Kindergarten.
The baby becomes a child and enters the kindergarten and
the Afro-American teacher brings the white dolls and the white
Santa Claus into the kindergarten and the child dreams on and
remembers that he is to be like the white race-variety when his
body still stands as a representative of a type of the black race-
variety.
Now the integrity taken away from the baby in the nur¬
sery might have been restored to the child in the kindergarten
for the child is still an image of a god and, as it were, clay in
the hand of the potter. But, the Afro-American teacher thinks
66
SELF-DETERMINATION
she must do what is sanctioned by the state government
whether or not it is even a patriotic thing and proceeds to
train the child in integrity, in honor, and in kindness,- by
mere imitation. So the baby, made in the image of God, has the
vital element, the integrity, of that image erased forever.
CHAPTER IV.
In the Primary Grades.
The child becomes a pupil and enters the public school and
the Afro-American teacher brings the white primary readers
into the school-room and insists that George (for with this
improper instruction that is all he will ever be) get his lesson
and learn to read and write and to "figure," and so the Afro-
American pupil dreams himself a white boy and now soon he
will imagine himself a white boy, and all the time his body is
standing as a representative of a type of the black race-variety.
Therefore, there can be no self-confidence in this Afro-
American boy for his confidence is in his ideal as his soul dreams
and his spirit imagines himself white notwithstanding his body
is still standing black.
Now, if there is no integrity, there is no honor because hon¬
or is born of integrity, and that is why Afro-Americans, gen¬
erally speaking, have no honor; if there is no honor, there is no
kindness because kindness is born of honor, and that is the why
Afro-Americans, generally speaking, are not kind to eaeh other.
Also, if there is no self-confidence, there is no truthfulness
because truthfulness is born of self-confidence and that is why
Afro-Americans, generally speaking, tell falsehoods; if there
is no truthfulness, there is no single honesty because single hon¬
esty is born of truthfulness, and that is why Afro-Americans,
generally speaking, have a double honesty—an honesty for their
ideal which is white and another honesty for others.
I insist that this grinning, laughing Afro-American boy is
dual, with double habits, manners and customs.
At eight years of age, his volitional ideals and his sentimen-
THE SALVATION OF THE RACE
•67
tal ideals for the most part are fixed for the eternities unless the
Savior comes to his rescue.
And now if his integrity has been taken away in the cradle
and has not been restored in the kindergarten, and if his self-
confidence has been taken away in the primary department so
that he has a double honesty in his industrial relations while na¬
ture is measuring out everywhere and everywhen a single hon¬
esty to all race-varieties in her natural laws, nothing but de¬
struction awaits himi and his industries—especially so when he,
as a living monument, stands among his white neighbors in the
capacity of nurse, of maid, of chauffeur, of laborer, of tenant
and of valet, and instills into his white neighbour the same dou¬
ble honesty and they, dominant, measure out to the race-varie¬
ties a double honesty in their industrial relations which they op¬
erate against the natural laws that destroy all things that na¬
ture decrees is wrong by means of a suffering and bleeding evo¬
lution.
Then, the question is, shall white patriots and citizens toler¬
ate a system of dishonesty and untruthfulness in our public
schools such that not only it takes away two of the three ele¬
ments of self-government—integrity and self-confidence—from
13,000,000 of black natural born citizens, but also it undermines
the very foundation of democracy and free institutions?
Shall not we as supervisors and teachers who know the con¬
ditions point out today these defects in our artificial moral code
to boards of education, superintendents of schools, and to their
fellow citizens.
Shall not we, as teachers, who are examples for the youth of
this country, strike in every legitimate way for right and country
and civilization?
CHAPTER V.
In the Grammar Grades.
It is evident, in the grammar school, that the intellectual
being shows himself and the boy thinks* and is exact.
The Afro-American boy thinks and, therefore, he is not a
68
SELF-DETERMINATION
brute for brutes do not think; he thinks, and therefore he is a
human being for only human beings think.
In thinking, he, and especially this northern Afro-Ameri¬
can boy, thinks himself a man homo, and hence he.is not a slave
for slaves do not think themselves even men homines.; in think¬
ing, he thinks himself a man homo. Now, that is strong. But
that is as weak as water if that is the only person in the god¬
head who professes manhood, for we read "as he thinketh in
his heart so is he." Then, if he lacks self-confidence, if he can
not feel himself a man vir in all his unconscious pictures, uncon¬
scious songs, and unconscious heroes and heroines, just to think
himself a man homo is as weak as water. So, to add to that con¬
ception of manhood an imagination of manhood is stronger still;
to add to a notion a self-confidence certainly strengthens the no¬
tion. But unless he can add to this conception and to this imag¬
ination of manhood, to this notion and to this self-confidence of
manhood, an integrity—a desire to live forever—a desire for
immortality—he is not yet a democrat and he will not be able to
stand the test of democracy.
Democracy demands that each of her citizens desire to live
forever in all his artificial laws, his heroes and heroines, and his
history. So, the Afro-American boy thinks and, in thinking, he
thinks himself a man homo and, at the same time, he does not
feel himself a man vir and he does not desire to live forever; he
is minus self-confidence and integrity. He cannot stand the test
of democracy which demands that each of her citizens desire to
live forever in statue, in song, and in story.
Of a truth, the intellectual being has not been enslaved in all
the ages past and from that uniformity we believe that the intel¬
lectual being will not be enslaved in all the ages to come. During
the darkest days of American slavery, black folk thought them¬
selves free and taught this to their children: "Some day you will
be free." Several hundred years ago, there lived one Galileo,
who said that the world was round and moved, when the rest of
the people of the world, including the Roman Catholic church,
said that the world was flat and did not move. Finally, the
Roman Catholic church said to Galileo, "if you do not recant, if
THE SALVATION OF THE RACE 69
you do not take it back, we will pull out your tongue and run a
red-hot iron through it." At first, he did not recant. So they
pulled out his tongue and showed him the red-hot iron and his
volitional being, who can be enslaved, said: "Oh! I recant; no,
no, the world does not move"; and his intellectual being whis¬
pered, "She moves just the same."
Indeed, the intellectual being can not be enslaved. Inci¬
dentally that is why the Roman tomb could not hold the Savior.
He is the intellectual being of the mighty Godhead and how can
men and things ever enslave Him ?
Briefly, when you and I are holding a conversation, sur¬
rounded by the enemy, although you may hear me say things
which you believe that I do not believe, you say nothing while
the enemy is near. But when the enemy goes away, you say,
"Editor, now tell me what you think." Consequently, the intel¬
lectual being has not been enslaved in all the ages past and will
not be enslaved in all the ages to come. Now Afro-Americans
whose intellectual beings cannot be enslaved, practice a double
justice—a justice for the white man and a justice for the Afro-
American—notwithstanding they see a single justice of things.
Since we are living monuments among our white neigh¬
bors, the dominant race-variety practices a double justice—a
justice for the white man and a justice for the Afro-American
—notwithstanding they see a single justice of things.
It is the same old story; we do not what we think but what
we believe, unless the Savior comes to our rescue and our voli¬
tional ideas are made up during infancy and childhood. So, this
double justice is instilled into the white man in the childhood of
the race-variety, in this country especially, wherever Afro-Amer¬
icans reside in large numbers.
That is why so many northern communities where Afro-
Americans live in large numbers are becoming what we call
"southern" in their habits, manners and custome.
So migration of our people from the south to the north
might not be the best thing to do if we wish to have a city of
70
SELF-DETERMINATION
refuge left anywhere in these United States. I am sure it is a
question worthy of our consideration.
If we are double in our justice it is because we are double
in our beneficience, in our feeling toward each other and the race-
varieties; if we are double in our beneficence it is because we
lack charity. And we know, generally speaking, we do very
little charitable work.
I repeat, our sentimental beings and our volitional beings
are enslaved in the cradle, fostered in the kindergarten, and fixed
in the primary department and we are altogether dual.
CHAPTER VI.
In the High School.
In the high school, the Afro-American boy believes so many
things true, which he thinks from the evidence are not true, that
he doubts the eternal good. For instance, he believes that there
is only a white God and thinks from the evidence that there may
be a black God. He is dubious here. Of course, he acts on his
belief when his thoughts conflict with his belief. So he acts as
if there is only a white God and Savior and wonders why God's
goodness is not universal, notwithstanding God and nature are
measuring out a single justice to all race-varieties.
Moreover, all the persons in the godhead cross each other.
The intellectual being directs the affections of the sentimental
being; the volitional being directs the desires of the sentimental
being; the sentimental being inaugurates and directs only the
emotions; the volitional being directs the desires and the intel¬
lectual being directs the affections. For this reason, the intel¬
lectual being who can not be enslaved always see the justice of
things and directs the affections to love it and he always sees
the injustice of things and directs the affections to hate it.
Therefore, the Afro-American student not only doubts the eter¬
nal good but also hates his country and the western Afro-Ameri¬
can boy who recently refused to salute his country's flag is an
example of it. I say in the high school, our black boys do not de-
THE SALVATION OF THE RACE
71
sire to live forever nor to sacrifice themselves so that they may-
live in statue, in song, and in story.
CHAPTER VII.
In the University.
In the university of life, without making any division be¬
tween in-school and out-of-school, I must state that the Afro-
American youth can not stand the test of democracy; he can not
govern himself.
In the language of Woodrow Wilson, "Self-government is a
character," and the Afro-American youth is without two of the
three elements of that character—without integrity and without
self-confidence—and too without the vital element of that char¬
acter which is integrity—a desire to live forever. Briefly, what¬
ever is generally true of individuals is generally true of the whole
race-variety.
Thus the Afro-American boy grows up to his majority in
spiritual slavery from the nursery to the kindergarten, from the
kindergarten to the primary grades, from the primary grades to
the grammar grades, from the grammar grades to the high
school, and from the high school to the university of life.
Our public schools train him in his unconscious life, direct
him in his self-conscious life, through intelletual freedom, with
the result that he doubts the eternal good, hates his country, and
seeks not immortality.
Through our public schools, our state governments take
away the integrity of the Afro-American—the vital element of
self-government—and, then proceed to disfranchise him for the
reason that he cannot govern himself.
Through the public schools, with white spiritual food in the
kindergarten and in the primary department, our state govern¬
ments make a black fiend, and then allow him to burn at the stake.
Through the public schools our state governments withhold
from the Afro-American the elements of manhood, and then ask
the question whether or not the Afro-American is a man.
72
SELF-DETERMINATION
Lord, have mercy on our state governments. We pray that
Dtir state governments, who endorse the self-government of our
adopted citizens in the Philippine Isles, may propose soon the
self-government of all our natural b<?rn citizens in these United
States. We pray that our state governments will soon adopt a
moral code in the training of the Afro-American youth that will
allow him to remain as God made him: natural and normal with
integrity and honor and kindness, with self-ocnfidence and truth¬
fulness and honesty, and that will not destroy but cultivate in him
a morality and the elements of self-government.
We pray that the Holy Spirit may take hold of the hearts
and-minds and wills of the legislators of the several states—
northern and southern—and guide them not only into all truth
but into the paths of peace.
CHAPTER I.
CONSCIOUSNESS.
Pedagogic.
The baby is the image of God—a trinity without omnisci¬
ence and without omnipotence.
CHAPTER II.
The Desire.
The baby's desire is self-preservation. From the beginning,
he seizes every hunger, every thirst, every suffocation, every fa¬
tigue, every pain of disease. One by one he grasps all pressure
and contact, all heat and cold, all flavors, all odors, all movements
and resistances, all sounds and tones and pitches, all lights and
shades and forms and colors—all external phenomena—all that
appear. He desires to preserve himself.
CHAPTER III
The Method.
(b) The baby's method is objective. The nurse—the moth-
THE SALVATION OF THE RACE
73
er or somebody else—may surround him all the time or some¬
times with improper food, with impure milk, with foul air, with
tight garments, and with too many disease germs; she may sur¬
round him all the time or sometimes with contact exceedingly
rough, with things too hot or too cold, with bitter flavors, with
dangerous odors, with violent movements and resistances, with
sounds and tones and pitches too loud and montonous, and with
lights and shades and forms and colors too strong and inharmo¬
nious.
Since the baby's will or his attention is not all powerful and
his will is only an image of God's will and an image is subject to
changes,—to vacillations—he, surrounded thus, can not choose
but touch and taste and smell and hear and see; too, since he
does not know that HE is and he feeds not on his own soul, his
method is wholly objective.
CHAPTER IV.
The Tool.
(c) The baby's working tool is the power of sense. He¬
redity gave him both body and soul. So, to say the least, his
sense-organs may be defective and his soul may not be symmet¬
rical. Also, the nurse may or may not have the defects of his
sense-organs removed from his body; she may or may not take
his measure to find out whether or not his psychical life is sym¬
metrical. Consequently, this psychical tool—the sense-organ—
so necessary to the life and to the understanding of this little
soul—may be, of a truth, very imperfect and this spiritual tool,
the little soul itself, may have the intellect dominant or the feel¬
ing dominant or the will dominant, or all three, indeed, very
weak. Hence, he may produce all good senses or all bad senses
or some good senses and some bad senses. Speaking briefly,
with an imperfect sense-organ, the baby symmetrical or other¬
wise can not produce a perfect sense, that is, a good working tool.
74
SELF-DETERMINATION*
CHAPTER V.
The Efficiency.
(d) The baby's efficiency is instinct. His instinct, with
imperfect sense-organs, may not protect him very well; his appe¬
tites may not feed him enough; the beat of his heart and the pant
of his lungs may be irregular. The nursery may not be ideal.
So, he may not be able to live healthily and to understand well.
Indeed, with these conditions, he must forever bring all things to
pass with great difficulty.
CHAPTER VI.
Our Object.
(e) Our chief object here is to make good senses. The ef¬
ficient nurse—the mother or somebody else—looks to it relig¬
iously that all defects of body and sense-organs are removed
from the baby at once and that the faculties of this little soul
grow with symmetry by emphasizing with the proper degree
what the baby lacks as well as what he likes. The thoughtful
nurse neither gives him improper food nor handles him roughly
nor exposes him to atmospheres too hot or too cold or too foul;
she sings the lullabies, she decorates the nursery with the best
pictures, she furnishes the baby with the best models of his own
race-variety. She trains him in correct English, surrounds him
with flower gardens and later a zoo (if they reside in a city), and
instills integrity and honor and kindness into his life. Always
under a thoughtful nurse, the baby sees only the best pictures,
hears only the reproductions of the masterpieces of music, and
plays with models of conduct of his own nationality.
Finally, the good, efficient and thoughtful nurse tries to
make good senses out of whatever material she finds both in the
body and in the soul of the baby.
Permit me to say, however, that every mother ought to know
kindergarten work and something of a trained nurse course, in¬
cluding eugenics; for this parent is responsible in a large meas¬
ure for the good senses of her baby.
Aava
76
SELF-DETERMINATION
CHAPTER VII.
Cons ciousness—C ontinue d.
Pedagogic.
The child is an image of God—a trinity without omniscience
and without omnipotence.
CHAPTER VIII.
The Desire.•
The child's desires are continued—existence, property,
knowledge, pleasure, companionship, and imitation. In any or¬
ganism, the strongest desire is continued existence. Why, it looks
as if this is true even in the inorganic world, for instance, the
stone seems to resist clevage and water, dropping, seems to hang
particle to particle as though each molecule is trying to remain
with the molecule next to it. In the vegetable world, all bacte¬
ria, all weeds, all shrubs, all trees—all plants—and each organ¬
ism in each of them tries to exist forever. In the animal world,
from the amoeba to man, there has been such a struggle for con¬
tinued existence that some have called it all—"the survival of
the fittest." So, in aijy organism, the strongest desire is con¬
tinued existence. The child is not an exception to the rule. Hence,
we find him even in babyhood striving for immortality. Here is
a story which illustrates the point: Mr. B. said to "Mr. G., "Un¬
less you show the baby his own picture, he will simply gaze at it.
Also, when you show the baby his own picture, he will try to
seize it, for, in that, he naturally sees continued existence." Mr.
G. replied, "How do you know? Why, my baby, who is ten
months old, did that the other day. My wife and I had been
showing her the pictures on the wall and she simply gazed at
them. We showed her our pictures and she simply gazed at them.
But when we showed the baby her own picture, she seized it and
wanted to keep it." Mr. B. remarked: "Not only so, but when
the baby is crying, your wife may sing religious songs to stop the
crying. However, unless she sings lullabies, the baby is likely
THE SALVATION OF THE RACE 77
to cry on, because the baby's greatest desire is to see herself con¬
tinued even in song. Again, when you purchase a doll for the
baby next Christmas and present it to her, unless the doll is the
color of the baby she will not care for it. I meafcn a brown baby
will care at first only for a brown doll, a yellow baby will care at
first only for a yellow doll, a black baby will care at first only for
a back doll, a white baby will care at first only for a white doll,
and a red baby will care at first only for a red doll. A black
baby will not care at first for a white doll, for,in that, he can not
naturally see continued existence. And that is why you hear so
many Afro-American mothers say, when they buy white dolls
for their black babies, that their babies do not seem to care at
first for the dolls. Now, you ask why it is that so many Afro-
American children seem to like white dolls thereafter and all the
time thereafter. I answer that the mother can and does force
her own will upon the baby, and, since the baby is now without
omnipotence—all powerfulness—in his little being, the mother
easily persuades the baby that the white doll is all right and
should be possessed by the baby with full knowledge of its exist¬
ence, with pleasure, and as a companion and idol for her for all
time to come. That is why so many Afro-American children seem
to like white dolls after the first experience and for all time
thereafter." Mr. G. remarked: "I see."
CHAPTER IX.
The Method.
The child's method is objective. The kindergarten teacher
surrounds him with gifts and pictures and games, with construc¬
tions and rhythmic songs and nature, and with stories and dra¬
mas and plays.
CHAPTER X.
The Tool.
The child's working tool is the power of distinction. Now
he readily distinguishes smooth from rough, heat from cold, the
78
SELF-DETERMINATION
different flavors, the different odors, the different movements
and resistances, the different tones, and the different shades and
colors. Moreover, if the sense-organ—the psychological tool—is
imperfect and the sense, therefore, is imperfect, the distinction
that the child makes will likely be imperfect in the same propor¬
tion. Hence, the kindergarten teacher should examine each child
for defective sense-organs and take the measure of each child to
find out whether or not his soul is symmetrical. So, the child's
working tool now is the power of distinction and, as a result, he
names his objects and if he is in the kindergarten under a good
instructor, he accumulates a vocabulary equal to that of some
adults.
CHAPTER XI.
The Efficiency.
The child's efficiency is spontaneous attention. In the nur¬
sery, he did many things under the influence of external forces;
in the kindergarten, whereas external forces still rule him, he
seems to be able of himself to turn his attention to this or to
that. The fact that he seems to concentrate his attention may be
due at times to a dominant faculty or it may be the influence of
an all powerful will getting ready to exercise his function in the
pupil- of the primary department. In all ages, men have ob¬
served that, when a god shakes himself, immediate natural sur¬
roundings tremble and swing to and fro. Since the soul is the
agent of the spirit, when the spirit just shakes himself within
the agent, the soul is likely to move to and fro and we, ignorant,
may call the movement spontaneous attention. No doubt about
it, the work of the kindergarten depends upon the spontaneous
attention of the children. So, the kindergarten teacher should be
the best teacher and should receive pay (when entirely compe¬
tent for her work), equal to that of a high school teacher.
CHAPTER XII.
Our Object.
Our chief object here is to make beautiful images or ideas.
THE SALVATION OF THE RACE
79
For several years we may have the handicap of the defective
sense-organs of the children and their imperfect senses and im¬
perfect images. For several years, we may not be required to
' take the physical measure of the child and we may do nothing to
build up a symmetrical soul. But, today, let us resolve that here¬
after our objects presented to children will be as nearly perfect
as possible so that, if possible, each child may have a beautiful
image of every object presented and thereby store up in his
memory a beautiful idea or the power to produce a beautiful idea.
CHAPTER XIII.
SELF-CONSCIO USNESS.
Pedagogic.
The pupil is a god—a trinity with omniscence and with om¬
nipotence.
CHAPTER XIV.
The Purpose.
The pupil's purpose is to study reading or writing or num¬
bers. Well, the child becomes a pupil and enters the public school.
Finally, at the age of eight, when the black boy conceives mathe¬
matically and with exactness, he says, "Let us go play. I can not
be like George Washington." And he "hikes." So, the fourth
grade teacher in the Afro-American school has to deal with this
spirit in the Afro-American boy in addition to the natural spirit
in every boy to use his mathematical faculty to find out something
for himself. Consequently, we have black boys without integrity
and the foundation of truthfulness and honesty. The desire of
integrity in the black baby, in the black child, which can produce
the virtue of a self-confidence in the black pupil has been taken
away in the cradle, sustained in the kindergarten and fostered in
the primary department, and it is impossible now in the gram¬
mar grades to teach the black boy any self-confidence. Hence,
without self-confidence the greatest asset of an individual and of
80
SELF-DETERMINATION
any civil government, the black boy must live forever in a world
of initiative and referendum and in a democracy of business.
CHAPTER XV.
The Method.
The pupil's method is objective. The primary teacher pre-
sents to her pupil objects in number work, examples in writing,
and morals in reading. With self-consciousness, there comes a
conscience—a feeling which arises in the inner person^a feel¬
ing who knows what is right and what is wrong. So, the primary
teacher tries to show a moral in every reading lesson. The Afro-
American boy's imagination beholds the ideal boys and girls and
the ideal men and women in the readers with great interest be¬
cause he is now forming his volitional and sentimental ideals,
which he must follow for all time to come and throughout the
eternities unless the Savior comes to his rescue. His ideals are
in the concrete and contain a truth. Hence, if the pictures and
discussions in his readers are concerning white boys and girls
and white men and women, the Afro-American boy will imagine
himself like those white concrete objects as he sings, "Coon, Coon,
I wish my color would fade," and wonders why he is black with
kinky hair. The pupil's method is still objective although he is
able by means of his imagination to form in himself new ob¬
jects called ideals.
CHAPTER XVI.
The Tool.
The pupil's tool is the power of imagination. Now, he
knows that HE is and that he controls his little world of being,
of cause, of space, and of time. It is true he must select his
ideals from the objects presented to him by nature and by art.
But, he can distinguish what he chooses and he can select forliis
ideal whatever quality he desires. He is all powerful in his little
world. Here with the aid of conscience, the pupil uses his power
THE SALVATION OF THE RACE
81
of imagination to observe honesty and truthfulness and self-con¬
fidence and incorporates them into his ideals. So, the primary-
teacher should not forget to show in her moral lessons honesty
and truthfulness arid self-confidence. She must remember that
she is dealing with human beings who have a very high power of
imagination and want to get every worthy element in a story.
CHAPTER XVII
The Efficiency.
The pupil's efficiency is the self-conscious will. He is now
omnipotent—all powerful—in his little world of being. Under
physical compulsion, he may say that black is white but, like
Galileo, he will whisper that it is not so. If his volitional being
and his sentimental being are not enslaved as is the case of a
white boy who grows up in this country in his own integrity and
self-confidence, he will soon cry out that it is not so or it is so
as the case may be. And he will be heard. The Afro-American
boy, whose volitional being and whose sentimental being are en¬
slaved in the cradle and in the kindergarten by taking away his
integrity and in the primary department by studying only white
primary readers, may say once or twice that it is so or it is not
so when the teacher says otherwise and wrong. But he soon ac¬
cepts the will of another especially if the other person is white.
Oh it is a terrible indictment, but it is nevertheless true| Well,
the Afro-American boy is just a "mess." He is doing all kinds
of "stunts"—"stunts" ridiculous in the extreme. He is the
laughing stock of this civilization. Oh, that he could see himself
a man with integrity, with self-confidence, and with a will to do
things.
CHAPTER XVIII.
Our Object.
Our chief object here is to direct the pupil in forming ideals
which he must follow and which will enslave him for all time to
come unless the Savior comes to his rescue. The Afro-American
82
SELF-DETERMINATION
primary teacher thinks she must do what is sanctioned by the
state government and she uses the white primary readers in the
Afro-American school-room, although she may see that to edu¬
cate black boys thus is not even a patriotic thing—not even -for
the good of the state and democracy, because the greater part of
the state government is civil government and the greatest asset
in civil government is self-confidence, which is born of integrity.
Certainly, she must do what the state government—the powers-
that-be—has sanctioned. On the other hand she ought to show
those same "powers-that-be" this defect of their government and
ask a change in text-books in the name of right, of country, and
of civilization. Governors, legislators, and judges may not hear
her cry. But, having petitioned the legislature for what is right
and patriotic and just, God will raise up white men and women
in a few years who will be heard in the behalf of the Afro-Amer¬
icans aiad for the sake of harmony of state and nation for the
next two hundred years of this great and glorious Union.
CHAPTER XIX.
Pedagogic.
I say the pupil is a god—a trinity with omniscience and
with omnipotence.
CHAPTER XX.
The Purpose.
The pupil's purpose is to study. Thank God, there is one
person in the god-head who can not be enslaved and that is the
intellectual being. So, the Afro-American boy can learn mathe¬
matics and inventions and history with its philosophy with the
idea in mind that he can be a Euclid or an Edison or a Demos¬
thenes for no man has any patent on right or on genius or on
justice. Not only so, but he can feel the justice and the injus¬
tice of events and love the justice and hate the injustice, because
the intellect directs the affections in all things, and the intellect
THE SALVATION OF THE RACE
83
can not be enslaved. For these reasons, we know that the Afro-
American boy sees the injustice done to his race-variety and we
know that he feels a hatred toward the dominant race-variety—
a hatred that will increase and grow until, in the distant future,
hate will control all the Afro-Americans and "race war," with all
of its hell will come to tear down the temple of injustice and to
erect on its ruins the temple of justice and fair play. Then,
Afro-Americans will ask governors, legislators and judges for
their own text-books and they will be heard.
Returning to my first proposition, I say that, from an in¬
tellectual standpoint, an Afro-American boy can be national and
international, for no man has a patent on right, on genius, or an
justice and, like Woodrow Wilson, who is national and interna¬
tional in intellect, he can measure arms with all men in the world
of mathematics, of mechanics, and of philosophy. So the pupil's
purpose is to study the subjects of the grammar department—in
which subject he can be free from slavery or thought of section.
CHAPTER XXI.
The Method.
The pupil's method is objective. However, he wants to do
things for himself. The teacher may surround him with books
and pictures and songs and gardens, but, the pupil wants to do
things for himself. He must approach his volitional and senti¬
mental ideals, however improper and slavish, formed in the pri¬
mary department. On the other hand, he, free and unhampered,
can now form his intellectual ideals. Consequently, he wants to
do things for himself. He wants to make an exhibit of every
figure, of every invention, of every story. For these reasons,
Domestic Science and Art, and the Trades, including Agricul¬
ture, are absolutely necessary for the development of the boy and
of the girl in the grammar school. Moreover, the pupil desires
esteem and superiority. For these reasons, the teacher should
have a complete marking system for each pupil and places of
honor and trust such as literary clubs afford in order to satisfy
84
SELF-DETERMINATION
the grammar pupil and to induce him to remain in school until
he can see his ideals written in canvas, carved in wood, moulded
in iron, fixed in art, until she can see her ideals written in canvas,
fashioned in cloth, made in food, until they all can see it fixed by
themselves in song and story with the King's English. Hence,
the teacher must direct these pupils in real work for, whereas
their method is objective, they want to do the work for them¬
selves.
CHAPTER XXII.
The Tool.
The pupil's tool is the power of comparison. With a mathe¬
matical certainty, he compares his work with his ideal, written
on blue print or something else. He constructs his object and
compares and constructs and compares until he approahes near¬
est to his ideal. Unlike other animals, he builds objects never
seen before. He shows his genius and his superiority over all the
rest of creation. He constructs an electric horse and runs over
the land, he makes an iron fish and dives into the sea, he builds
an artificial bird and flies into the air. With his art, he outruns,
outswims, and outflies all the rest of creation. He does not stop
there. He harnesses the Mississippi, "the Father of Waters,"
and sends light over the land; he harnesses the lightning and
sends messages over the ocean, and he harnesses a Niagara and
turns all the factories and mills of the world. He does not stop
there. He makes moving pictures and talking victrolas and arti¬
ficial laws. With this tool the power of comparison, man proves
that he is a god. He molds clay and mixes metals and heals al¬
most all manner of diseases. He dissects the- human body, meas¬
ures the human soul, and apprehends his own spirit. He tunnels
the earth, irrigates the deserts, and telescopes the heavens. Truly,
he thinks God's thoughts after Him. So, his greatest tool is
the power of comparison. God grant that he may ever use it for
right and country and civilization.
THE SALVATION OF THE RACE
85
CHAPTER XXIII
Our Object.
Our chief object here is to guide the boy in making correct
conclusions. Let him do the work, let us guide him. Here, we
need men and strong women as teachers. Others need not apply.
We can and must make intellectual giants out of our boys. By
that, we hasten democracy and democratic government.
CHAPTER XXIV.
Pedagogic.
The adolescent one is a god—a trinity with omniscience and
with omnipotence.
CHAPTER XXV.
The Purpose.
The purpose of the adolescent person is to study —.
Here, he observes the maxim, "Know Thyself." He wants to do
things and he wants to examine his product as well as the pro¬
duct of all others. He wants to see the ancient people and the
medieval people and the modern people. For this reason, he en¬
joys all history and even all languages if his intellectual thirst
for the product of all peoples has not been satisfied in the study
of all history. He enjoys the trades if his mechanical tools will
permit him to do things. He rejoices to see his ideal in wood, in
iron, in marble, in art; she rejoicest to see her ideal in cloth, in
food, in art. So, Boards of Education and Superintendents of
Schools and teachers must satisfy the desires of the adolescent
one by supplying him and her with every mechanical tool neces¬
sary for Domestic Science and Art and the Trades and, above all
they must teach the students to do the most with the tools found
at their homes, because education must be practical and parents,
who pay the bills, must get some practical results.
86
SELF-DETERMINATION
CHAPTER XXVI.
The Method.
The method of the adolescent person is either objective or
introspective. I repeat, his maxim is, "Know Thyself." Hence,
the teacher surrounds him with physiologies and charts of the
human anatomy even in the Junior High school and, in the Senior
High school, the teacher surrounds him with psychologies and
directs the adolescent mind to his own soul. You see the adoles¬
cent person can look within and without his own soul and if pos¬
sible find himself in respect to all rocks and all plants and all
brute animals and all other men.
CHAPTER XXVII.
The Tool.
The tool of the adolescent person is the power of compari¬
son. In physiology, in zoology, in botany, and in geology, he
compares himself with rocks and plants and brute animals and
men. With the power of comparison, he finds his place in nature
and art and history. With the great desire of ambition, he
makes for superiority and longs for the esteem of all his teach¬
ers and fellows. The self-government within the adolescent per¬
son at this age shakes himself and we think that the student is
forming ideals. He is just getting ready to assert his personality
regardless of the will of others and we make the mistake to think
that he is forming ideals. Why all his ideals are already formed
and, in youth, when he governs himself, he will show us clearly
what those ideals are. So the tool of the adolescent person is the
power of comparison.
CHAPTER XXVIII.
Our Object.
Our chief object here is to grant the student freedom of
thought. In his ambition to get ahead of others, he plunges into
things; in his ambition to know and to compare, he finds every
THE SALVATION OF THE RACE
87
weak place in his brain. The High School teacher must be care¬
ful with the girls and with the boys, of the High school.] We
must be quick to detect any weakness of the student's body and
every lack of his soul in order to show him his danger and his
responsibility. Here, he must be allowed to express himself
because good language aids his thought and we want to know
just how he feels in order that we may be able to help him arrive
at correct conclusions and proper conduct. High school teach¬
ers, yours is a grave responsibility. God grant that you may not
shirk it and that you may not throw it away. Let us let the
students find themselves.
CHAPTER XXIX.
Pedagogic.
The youth is a god—a trinity with omniscience and with
omnipotence.
CHAPTER XXX.
The Purpose.
The youth's purpose is to study . Now, he desires
to take special work either because he is not symmetrical in soul
or because he hurries to his calling or both because he is not sym¬
metrical and because he hurries to his calling. A well-balanced
and normal youth will desire very much to take first the classics
and, after that his calling. Permit me to say that the Afro-
American youth has almost an open professional field and he is
taking advantage of it. We hope that the teachers will look to
it that this field of thirteen millions of people is supplied with
COMPETENT professional men and women. In the government
of this country, we are not just now on trial. But, in the profes¬
sions of this country, we like other men are on trial. We must
do our best. Permit me to add that the door of the industrial
world is hardly ajar to the Afro-American youth—neither in me¬
chanics nor business—because there is a question as to whether
88
SELF-DETERMINATION
or not we are men. We can learn all trades. That we have dem¬
onstrated. However, we can not enter the labor unions on equal¬
ity in every respect with other men. On the other hand, the pro¬
fessions would not be an open field if it were not for the spread¬
ing of this question as to whether or not the Afro-American is
a man. And certainly for this reason, white men and women do
not care (although there is money in it), to wait on the Afro-
American in a professional way. So the very thing that shuts
you out from the industrial world puts you in the professional
world. Not only so, but it looks as if nature prepares for evolu¬
tion and war when, under this system of spiritual slavery for
the Afro-American, she provides medical doctors and pharma¬
cists and trained nurses and priests. For this reason it is alto¬
gether fitting that we ask all American statesmen—irrespective
of party—to unite today and, by a peaceful revolution, to rob
nature of her future bleeding evolution.
CHAPTER XXXI.
The Method.
The youth's method is either objective or introspective. The
student, finding himself, wishes to adjust himself to his intel¬
ligent surroundings. So, he pursues his studies and his calling
in the world with an ambition to be superior to all others who
have gone before. The professor delivers to the youth lectures
day after day in order to inspire him to do his best. In College
or University the student has a very definite purpose. And he
looks within and* he looks without to find his way in the world.
CHAPTER XXXII.
The Tool.
The youth's tool is the power of comparison. Now, in the
laboratory, he compares real things with real things in nature.
In the field, he compares soil with soil. In the workshop, he com¬
pares device with device. He sharpens his tool of comparison
THE SALVATION OF THE RACE
89
and makes a giant intellectual being already both national and
international in ideals. "There is no royal road to mathematics."
"Genius knows no snob." "God is not a respecter of persons."
These sayings are written all over the laboratory, all over the
fields, and all over the workshops. And the Afro-American youth
rejoices that in any event the intellectual man is free.
CHAPTER XXXIII.
Our Object.
Our chief object, here, is to grant this youth liberty under
the law. Professors are men of experience; they know how to
hold ambitious youths between the rocks and the whirlpools of
life in the laboratory, in the fields, and in the workshop. Unless
the youth starts against the rock or into the whirlpool, we should
not hold him back. We should breathe our lives into his life and,
thereby, increase his ambition to be a mile-stone on the highway
of civilization.
The Logic of Pedagogy—Outline of Human Psychology—Explan¬
atory Introduction.
Pedagogic.
The teacher thinking will make the scholar conscious of the
scholar's purpose which is to study psychology; he will make the
scholar conscious of the scholar's method which is introspective;
he will make the scholar conscious of the scholar's working tool
which is the power of comparison; he will make the scholar con¬
scious of the scholar's efficiency which is the self-consious will.
Then, the teacher will guide the scholar by means of exposi¬
tion, that is by means of language adapted to the training of the
conception which is the particular power of the self-conscious
spirit that is being developed. The scholar will learn, the teacher
will guide him; for these two things are indeed different. The
result will be a study of psychology or of a classified knowledge
of souls.
90
SELF-DETERMINATION
Academic.
In the stem-compound word psychology, the base is the stem,
log signifying science and the adjuncts are the stem psych, sig¬
nifying soul and suffix "y," signifying an abstract noun. Psy¬
chology is not physiology because physiology treats of physical
bodies; it is not zoology because zoology treats of animals; it is
not botany because botany treats of plants; it is not biology, be¬
cause biology treats of life. Psychology is the science of souls. It
is divided into will, sensibility and intellect.
Psychology classifies the knowledge of souls; it classifies the
knowledge of will, of sensibility, and of intellect. Like Physiol¬
ogy, which classifies the knowledge of physical bodies—vegetable,
animal and human, psychology classifies the knowledge of psych¬
ical beings—vegetable, animal and human. Psychology is the
science of souls because it classifies the knowledge of souls.
The result of the study of psychology is we know our psych¬
ical selves—our souls.
The Personality of Man.
First. I assert that I exist—that I am self-conscious. For
example, I will to know the subject—object I; I feel that it is
right or wrong (as the case may be) for me to attempt to know
the subject—object I; I have a condition of certitude which arises
in my self—consciousness that I am, that I qprist. At once, the
phenomena-willing, feeling and knowing—appear. So, I have
volition—I will to bring to pass my purpose which is to know
the I, the ego, the inner person; I have feeling—I feel that to
know the I, or the ego or inner person is right; I have knowing—
I have a condition of certitude which arises in me when this sub¬
ject—object I is presented.
Evidently, like the butterfly which presents himself first as
a worm before he changes by metomorphosis into a winged but¬
terfly, this will of mine realizes this subject—object I first in
the human soul or subconscious mind which has volition feel¬
ing, and knowing before he changes by metamorphosis into the
THE SALVATION OF THE RACE
91
self-conscious spirit. My soul's volition or the volition of my sub¬
conscious mind is seen in its attention. For instance, my soul
attends to a sense or to a sentiment. My soul's feeling or the
feeling of my subconscious mind is seen in its sensation and sen¬
timent. For instance, my soul feels a color in the sense-organ or
it feels a joy within the soul itself. My soul's knowing or the
knowing of my subconscious mind is seen in its knowledge. For
instance, it has a condition of certitude which arises in it when
an object—object of nature or of art is presented and remem¬
bers it well as is evident in lower animals and in little children
who afterward attest that they know nothing of their existence
prior to their consciousness of self.
Evidently, then, under the guidance of my personality, this
soul of mine or this subconscious mind of mine realizes this ob¬
ject—object soul of mine (so evident in little children) in arti¬
ficial things—volitional, sentimental, and intellectual. My soul's
volition is indicated in my habits, in my. manners, and in my cus¬
toms ; my soul's feeling is indicated in my art—my pictures, my
songs, and my monuments, my soul's knowledge is indicated in
my mathematics, in my inventions, and in my history. Now, I
assert that those things mentioned can not be attributed to some¬
thing else or to somebody else. I am conscious that those things
mentioned belong to my personality and they are absolutely mine.
I assert that I do not know what I am other than the analy¬
sis already made. But, beyond a shadow of doubt, I know that
I am. First, last and all the time, I affirm that I am.
Not only I assert that I exist but also I assert that others co¬
exist and, from the artificial things—volitional, sentimental^
and intellectual—of some other beings, I assert that some other
beings are self-conscious and like me. Why not, they have hab¬
its, manners, and customs; they have art—pictures, songs and
monuments; they have mathematics however simple, inventions
however crude, and history although handed orally from genera¬
tion to generation like the Iliad for a thousand years. I say I
assert that, from their artificial expressions and exhibits, some
92
SELF-DETERMINATION
other beings are self-conscious and like me. Of a truth, I boldly
affirm that other beings coexist.
Secondly, I assert that I persist. I am the same person that
I was 37 years ago. In fact, although my mother says I am 42
years of age, I know not when nor where I was not; all I know
is, I am. And if I can persist through all these years while my
body, physiologically speaking, has changed five times and all
other things constantly changing somewhat, I cannot resist the
expectation and hope that I, the person, will exist 37 more years
or 37 hundred years or 37 million years or eternally. So I must
be immortal and all other beings whom I conceive to be beings
like me must be immortal too in their personality and not sub¬
ject to death.
In the third place, I assert that I am a trinity. I have the
faculties of will, of sensibility, and of intellect and these facul¬
ties are equal in power and glory; for, when I emphasize the will
though not properly educated on that point, for the time being,
it is omnipotent over the other faculties, when I emphasize the
sensibility, though not properly educated on-that point, for the
time being, it is omnipotent over the other faculties, when I em¬
phasize the intellect, though not properly educated on that point,
for the time being, it is omnipotent over the other faculties—and
these three are one in my personality. So, I assert that all beings
whom I conceive to be beings like me have the same experiences
and they are trinities with faculties of will, of sensibility, and of
intellect—all equal in power and glory.
In the fourth place, I assert that I am omniscient—I know
all—in my little world of being, of cause, of space, of time. Some¬
times, I do not know what I will, what I feel, and what I per¬
ceive. But I know that I will—that I feel—that I perceive and
that that thing perceived has being although I may not be able
to express it to you, although I may not be willing to express it
to you, although I may try to deceive you in my bodily expression
of it—which bodily expression ought to tell what is going on in
my psychic life and being—and although I may try to deceive
THE SALVATION OF THE RACE
93
you in my language which (if I talk long concerning that some¬
thing) may betray me. I say that I know that I will, that I feel,
and that I know and I believe that all other beings whom I con¬
ceive to be beings like me are also omniscient in their little world
of being, of cause, of space, of .time.
In the fifth place, I assert that I am omnipotent—I am all
powerful in my little world of being, of cause, of space, of time.
Nobody can teach me anything. I can refuse to receive any
creed from any source and to classify any knowledge and that is
what makes my education difficult. You may train my body and
soul just as you train horses and as nations train men in the
armies. But, if I am educated, I must do the work. Nobody
can teach me anything. Consequently, I am omnipotent in my
little world of being, of cause, of space, of time,—in my little
world of science and art—and all other beings whom I conceive
to be beings like me are omnipotent (in my opinion) in their
little world of being, of cause, of space, of time—in their little
world of science and art.
Hence, I assert that I am a god in my personality—a spirit—
infinite in my ideals which are without space and time, eternal in
my abstract ideas, and unchangeable in my being—to myself, wis¬
dom, holiness, justice, goodness, and truth. Also, I assert that all
other beings whom I conceive to be beings like me are gods and
possessed of the same attributes unto themselves. Briefly speak¬
ing thus, I conceive thus the personality of man.
The Human Soul.
For example, there is a little child; it attends to a particu¬
lar sense, feels pleasure, and sees red; it is conscious. My soul
or subconscious mind is not my spirit, because my spirit is self-
conscious; it is not my body, because my body is unconscious.
The human soul is a being erect in physical posture, conscious
and mortal, representing self-consciousness and immortality. It
is divided into will, sensibility, and intellect.
We are constantly aware of our souls—a being separate and
94
SELF-DETERMINATION
distinct from the body—a being felt in every part of the nervous
system from the crown of the head to the sole of the. feet—an
energy without which our nervous system is dead, lifeless, and
without sense.
Why it is the common knowledge of the hum,an race that we,
as individuals, have entities called human souls; in the sculpture
of the ages gone by—indices of the sentiment and the religious
life of the human soul—we see artificial expressions of the idea
of the human soul. In the shrines and the temples and mauso¬
leums of ancient Egypt, Greece, and Rome, we behold artificial
facts of the idea of the transmigration of the human soul. We
hear the human soul in the cry of the convent and in the voice
of the cathedral of Mediaeval and Modern times. Indeed, the
question has not been, whether or not there is a human soul, but
whether or not the human soul is different from the self-con¬
scious spirit.
And just as, at first, the human race sees water, then, the
laws of liquids, then, God an infinite spirit in the universe, so, in
this, we see, at first, the human body, then the human soul, and
then, the self-conscious spirit. Hence this entity called the hu¬
man soul is (1) because we are self conscious of it; (2) because
it is the common knowledge of the human race.
As a result, we have three things—spirit, soul, and body.
No one doubts that this entity that touches the self-con¬
scious spirit is not body. Then, I wish to mention again that this
entity is not spirit. Whereas this entity is conscious, the human
spirit is self-conscious: whereas this entity attends to things of
sense, the human spirit attends to intuitive ideas; whereas this
entity feels a sense, a sentiment, the human spirit feels a con¬
science which makes him responsible for the entertainment of
these senses and these sentiments; whereas this entity perceives
external objects with things of sense, the human spirit apper-
ceives in these percepts and sense—concepts being and cause and
space and time; whereas this entity reproduces phantasmata and
recognizes images and creates fancies which satisfy this entity
THE SALVATION OF THE RACE
95
as seen in little children and lower animals, the human spirit
creates ideals which this entity can not satisfy. I repeat, this
entity is neither spirit nor body; it is the temple of the one and
the tower of the other. Through its windows of sense, this en¬
tity observes and distinguishes the finite; the human spirit which
is the gift of God, the guest of this entity, sits in this temple
called the human soul and observes and compares and abstracts
and generalizes and names the powers and functions of this en¬
tity called human souL And just as God lives in his universe
everywhere; just so the human spirit lives in this entity and is
everywhere in the entity. Just as the human spirit lives in this
entity, just so this entity lives in the human body and is every¬
where in the nervous system. Hence, this entity is neither spirit
nor body because it is a third and distinct being.
As a result, at death, both soul and body are destroyed and
only the spirit goes back to the God who gave it. In other words,
this entity called the human soul is mortal or subject to death.
Also, I affirm that this entity that touches my self-conscious
spirit is a living being. It is not a dead being. A stone is a dead
being. It is true that the elements of a stone are held together by
chemical affinity—an active power. But, that active power does
not reproduce itself. It is a dead being. This entity is a living
being; it can reproduce itself. For instance, our children are
reproductions of our souls. We are reproductions of former
souls; the former souls are reproductions of former souls, back
to Adam, the first man; for man is one genius and one species.
Like plants that reproduce themselves, like brute animals
that reproduce themselves, these entities called human souls re¬
produce themselves. Hence this entity is a living being because
a living being reproduces itself.
As a result, this living being like other living beings from
the amoeba to the gorilla, is twin-male and female—for the pur¬
pose of propagation of the species.
Again, I affirm that this entity that touches my selfconscious
spirit is an image of God. It is not in an image of a brute animal
96
SELF-DETERMINATION
which is not erect in physical posture and which is not a conscio
being and mortal representing self consciousness and immort;
ity. Once again, I state that this entity called human soul
being erect in physical posture, conscious and mortal, represei
ing self-consciousness and immortality; it is an image of God.
It has the will or commander; it has the sensibility or agen
it has the intellect or mind. Like God, God the Father or coi
mander, God the Holy Ghost or agent, God the Son or mind, tl
human soul has will or commander, feeling or agent; and int<
lect or mind. Moreover, it is neither omniscient—it does n
know all—nor omnipotent—it is not all-powerful. Hence,, tl
human soul is an image of God for it is a trinity without omni
cience and omnipotence.
As a result, the human soul or man homo, is a general co:
cept. It represents not any particular living being but a numb*
of abstract ideas or general notions or universals.
Moreover, like the terms, rock, plant, and animal, the ter:
man homo, includes all the species and his entire kind with tl
distinction of having one genus and one species so that all me
may be equal." So, John Doe, like all other species, is a man hom
plus individual traits and characteristics; so is Richard Roe; s
is the President of these United States; so is your humble sei
vant; for like all other general concepts, man is a very incon
plete form of knowledge.
Finally, we are men, viri, if we stand erect in physical pos
ture and represent sef-consciousness—individual self-consciou:
ness and we as a race-variety are men, viri, if we stand erect i
physical posture and represent self-consciousness—racial sell
consciousness |. True, we will be men, viri, plus black, mayb
plus wooly hair, plus large nostrils and wide mouths. But, "w
will be men and not brutes nor babies.
THE SALVATION OF THE RACE
97
CHAPTER I.
CONSCIOUSNESS.
Pedagogic.
In the nursery, from birth to three years of age, we can not
educate the baby; we can train only his sense-organs to see
things. The baby's desire is self-preservation; its method is ob¬
jective; its working tool is the power of sense; its efficiency is
instinct. First, this conscious human being shows attention and
sensation. So, our chief object, here, is to make good senses.
Academic.
I must explain consciousness, attention, and sensation. (1)
In the stem-derivative word consciousness, the base is the stem
consci, signifying to know in company with others and the ad¬
juncts are ther suffix ness, signifying quality of being and the
suffix ous, signifying full of. Consciousness is not self-conscious-
ness because self-consciousness treats of inner person. Con¬
sciousness is the quality of being full of knowledge in company
with others. It consists of a knowledge of external qualities
given through the sense-organs.
It is full of hunger, thirst, suffocation, fatigue, pains of dis¬
eases, full of pressure and contact, full of heat and cold, full of
flavors, full of odors, full of movement and resistence, full of
sound and tone and pitch, and full of light and shade and form
and color. Just as plants and animals are sensitive, so men are
conscious. Hence consciousness is the quality of being full of
knowledge in company with others because that is the meaning
of the term.
The result of consciousness is unorganized material knowl¬
edge.
CHAPTER II.
ATTENTION.
(2) In the derivative word attention, the base is the sim-
98
SELF-DETERMINATION
pie word tent, expressing to apply and the adjuncts are the pre¬
fix ad (changed by assimilation to at), expressing to and the
suffix ion, expressing the act of. Attention is not deliberation
because deliberation weighs conclusions; it is not a choice be¬
cause a choice accepts or rejects a final conclusion; it is not a voli¬
tion beause a volition realizes a will or a plan. Attention is an
act of applying the mind to something.
It applies the mind to a sensation; it applies the mind to a
perception; it applies the mind to a sentiment; it applies the
mind to a phantasy or to a memory; it aplies the mind to an
imagination; it applies the mind to a conception or to a judging
or to a reasoning; it applies the mind to a deliberation or to a
choice or to a volition.
Like glue that applies matter to matter, the attention applies
the mind to soul or the mind to spirit. Hence attention is volun¬
tary consciousness because it is consciousness concentrated by
an act of the will.
The result of attention is the result of all the powers to
which it applies the mind.
CHAPTER III.
SENSATION.
(3) In the stem-derivative word sensation, the base is the
stem sensat, indicating to make sense and the adjunct is the suf¬
fix ion, indicating the act of. Sensation is not a sentiment which
has its origin in the soul or subconscious mind. Sensation is a
feeling which has its origin in the sensorium. It is divided into
instincts, appetites, vital sensations and special sensations.
The sensation appears first in the sensorium; it goes on the
afferent nerves to the optic thalami; it passes to the cortex of
the brain; thence, in some unknown way, it reaches the mind or
intellect.
In any organ of the body, there is an impulse to action—an
instinct of the body to exist and to preserve itself; in certain or¬
gans of the body, there is a periodic craving—an appetite of the
THE SALVATION OF THE RACE
99
body for more food; in the vital organ, heart and the vital organ
lungs, there is an automatic impulse to action; in the sense-or¬
gan temperature, the sense-organ nose, the sense-organ tongue,
the sense-organ ear, the sense-organ eye, the sense-organ touch,
there are external qualities raw and unorganized. Like wheat
and corn from which we manufacture bread, like wool and cot¬
ton from which we manufacture cloth, like trees and stone and
earth from which we manufacture houses, sensation is raw and,
in that state, useless for the development of self and the inner
person. So sensation is a feeling which has its origin in the sen-
sorium because the feeling appears first in the sensorium.
The result of sensation is a sense—a sense of instinct, a
sense of physical life, a sense of temperature, a sense of smell,
sense of appetite, a sense of smell, a sense of taste, a sense of
touch, a sense of hearing, and a sense of sight.
CHAPTER IV.
PERCEPTION.
Pedagogic.
In the kindergarten, from three to five years of age, we can
not educate the child, we train the child only to see and to name
things. The child's desires are continued—existence, property,
knowledge, pleasure, companionship, and imitation; its method
is objective, its working tool is the power of distinction; its ef-
efficiency is attention (spontaneous). Now, the child shows per¬
ception and sentiment and phantasy and memory and associa¬
tion of ideas. So, our chief object here is to make beautiful
images or ideas.
Academic.
I must explain perception, sentiment, phantasy, memory,
and association of ideas. In the derivative word perception, the
base is the derivative word percept and the adjunct is the suf¬
fix ion, signifying the act of. However the derivative word per-
100
SELF-DETERMINATION
cept is a stem-derivatie word whose base is the stem cept, signi¬
fying to grasp, and whose adjunct is the prefix per, signifying
through. Perception is not an apperception because appercep¬
tion adds to perception. Perception is an act of any animal soul
or subconscious mind to grasp an object—object through the
sense-organ. Its elements are sensation, intuition, grouping, in¬
ference, and, in the human soul, naming.
Just now, I touch a sense—an object—object in the sense-
organ touch. I intuitively interpret it to be smooth, small, and
short. I see the same sense—an object-object—now in the sense-
organ eye. I intuitively interpret it to be white and cylindrical.
I infer from previous experience that it is crayon. I group the
qualities white, cylindrical, smooth, small, and short together
and name the material object crayon.
To verify my induction, I will to seize the said material ob¬
ject; the order goes to the cortex of the brain in some unknown
way; thence by efferent nerves to the striate bodies and to the
muscle which seizes the object and makes with the said object a
mark on slate. Hence I conclude that the material object is cray¬
on. Just as the natural eye beholds the picture in the photo¬
graphic camera, just so the perception, the mind's eye, sees the
picture in the sensorium. Perception is an act of the animal soul
or subconscious mind to grasp material knowledge through the
sense-organs because that is the meaning of the term.
The result of perception is a percept or a sense-concept.
CHAPTER V.
SENTIMENT.
(2) In the stem-derivative word sentiment, the base is the
stem senti, meaning to perceive and the adjunct is the suffix,
ment, meaning state of being. Sentiment is not a sensation
which has its origin in the sensorium. Sentiment is a feeling
which has its origin in the animal soul or subconscious mind. It
is divided into desires and emotions and affections.
As desires, sentiments are both personal and social, they
THE SALVATION OF THE RACE
101
long for continued existence or self-preservation, for property or
acquisitiveness, for knowledge or curiosity, for pleasure or self-
indulgence, for power or ambition; they long for companionship
or sociability, for imitation or imitativeness, for esteem or appro-
bativeness, for superiority or femulation. Desires are under the
guidance of attention.
As emotions, sentiments are either egoistic or altruistic or
aesthetic or religious; they have an internal fullness of joy and of
sorrow, of pride and of humility, of hope and of fear; they have
an internal fullness of sympathy and, of antipathy; they have an
internal fullness of the beautiful and of the comical, of the sub¬
lime and of the pathetic; they have an internal fullness of de¬
pendence upon the Ruler of the world and of adoration for the
Deity. Emotions are under the guidance of feeling.
As affections, sentiments are both benevolent and malevo¬
lent; they make toward an object for the sake of philanthropy or
for the sake of misanthropy, for the sake of patriotism or for the
sake of party-spirit, for the sake of conjugal or parental or filial
or fraternal love, for the sake of friendship, and for the sake of
piety. Affections are under the guidance of memory. Like
chemical affinity which forms the laws of rocks, like sap which
forms the laws of plants, like sensation which forms the laws of
brutes, sentiment forms the laws of persons. Hence sentiment
is a feeling which has its origin in the animal soul because the
feeling appears first in the animal soul.
The result of sentiment is a disposition or character.
CHAPTER VI.
PHANTASY.
(3) In the stem-derivative word phantasy, the base is the
stem phantas, indicating to appear, to reproduce and the adjunct
is the suffix y, indicating an abstract noun. Phantasy is not
memory because memory recognizes past experiences; it is not
imagination because imagination recombines past experiences.
Phantasy is a power of an animal soul or subconscious mind to
102
SELF-DETERMINATION
reproduce past experiences. Some forms of phantasy are dreams,
somnambulisms, reveries, hypnotisms, and hallucinations.
Listen: In sleep, I solve problems,—I dream. In sleep, I per¬
form feats,—I am hypnotized. In sleep, I walk about,—I som-
nambulate. Awake, I gaze on a panorama of sights,—in reverie.
Awake, I see a panorama of odd sights,—in hallucination. Like
an automatic machine, phantasy is self-active. Phantasy is a
power of an animal soul to reproduce past experience because
that is the meaning of the term.
The result of phantasy is a phantasm.
CHAPTER VII.
MEMORY.
(4) In the stem-derivative word memory, the base is the
stem memor, signifying mindful and the adjunct is the suffix y,
signifying an abstract noun. Memory is not phantasy since phan¬
tasy reproduces past experiences; it is not imagination because
imagination recombihes past experiences. Memory is a power
of an animal soul or subconscious mind to recognize past expe¬
riences. There are circumstantial memories and philosophical
memories.
For instance, at this time, I see an image of a building
which is absent from the sense-organs. I see it from the north¬
west at midday. It is the shape of a capital T. There is a room
on the west; another on the east; another on the south; making
a capital T. It has six windows on the north, and six windows
on the west. It has a small platform on the west, probably
for the purpose of an entrance. It has two flues, the one be¬
tween the east and west rooms and the other in the south room.
So my memory is circumstantial.
Again, John Doe sees the law of gravity in falling bodies.
But he knows neither where nor when he first discovered the law
of gravity. Therefore John Doe's memory is philosophical. Like
an automatic machine, memory is self-active. Memory is a pow-
THE SALVATION OF THE RACE
103
er of an animal soul to recognize past experiences because that
is the meaning of the term.
The result of memory is an image, or an idea.
CHAPTER VIII.
ASSOCIATION OF IDEAS.
(5) In the stem-derivative word association, the base is
the stem sociat, expressing causing an ally and the adjuncts are
the prefix ad (changed by assimilation to as), expressing to and
the suffix ion, expressing the act of. Association is not phantasy,
since phantasy reproduces past experiences; it is not memory
since memory recognizes past experiences; it is not imagination
because imagination recombines past experiences. Association
is an act of an animal soul or subconscious mind to cause an ally
to an idea. It consists of a union of the ideas of the soul or sub¬
conscious mind.
This union of ideas of the animal soul follows the law of
continuity in time and place; it follows the law of resemblance
or the law of contrast; it follows the law of cause and effect; it
follows the law of intensity or the law of repetition. In associa¬
tion, like a train of cars, ideas are joined together. Hence asso¬
ciation is an act of an animal soul to cause an ally to an idea be¬
cause that is the meaning of the term.
The result of association is a train of ideas.
CHAPTER IX.
SELF-CONSCIO USNESS.
Pedagogic.
In the primary grades, from five to eight years of age, we
can train the boy to see and to name things and we can educate
him to distinguish things and to realize his ideals. The boy's
purpose is to study ; his method is objective; his work¬
ing tool is the power of imagination; his efficiency is self-con¬
scious will. Here the self-conscious human being shows apper-
104 SELF-DETERMINATION
ception and conscience and imagination. So, our chief object,
here, is to guide the boy in making ideals which he must follow
and which will enslave him with slight modifications for all time
to come.
Academic.
I must explain self-consciousness, apperception, conscience,
and imagination; In the compound word self-consciousness, the
base is the simple word self, meaning inner person and the ad¬
junct is the derivative word consciousness, meaning quality of
being full of knowledge in company with others. Self-conscious¬
ness is the quality of being full of knowledge in company with
others of self the inner person. It consists of a knowledge of
self the inner person—its volition, its states, and. its acts.
It affirms that itself exists and that it does not remember
when itself did not exist; it affirms that object—objects coexist;
it affirms that itself persists and is therefore immortal.
It exhibits a certitude when itself and object—objects are
presented, feels the condition in which it is placed, and declares
that the process is its own act. Like God, who is always, "I Am
That I Am," self-consciousness is always, "I Am." Hence, self-
consciousness is the quality of being full of knowledge in com¬
pany with others of self because that is the meaning of the term.
The result of self consciousness is material knowledge or¬
ganized into a microcosmos, a little world of being, of cause, of
space, and of time.
CHAPTER X.
APPERCEPTION.
(2) In the derivative word apperception, the base is the
derivative word perception and the adjunct is the prefix ad
(changed by assimilation to ap), expressing to or addition to.
Apperception is not perception which is an act of an animal soul
to grasp material knowledge through the sense-organs. Apper¬
ception is an act of the self-conscious spirit to add to perception.
THE SALVATION OF THE RACE
105
It adds t(j the object—objects of perception relation objects.
From apperception, we get being or co-existence with quan¬
tity and quality and mode and number and relation; we get cause
or active power with efficiency and finality; we get space or co-
extension with position and distance with direction and magni¬
tude; we get time or continuance with succession and duration.
Just as the perception gets the material objects from the senso-
rium, so the apperception gets the corresponding relation—ob¬
jects of being or co-existence, of cause or active power, of space
or co-extension, of time or continuance from the object—objects
of the animal soul. Hence apperception is an act of the self-con¬
scious spirit to add to perception because that is the meaning of
the term.
The result of apperception is intuitive ideas.
CHAPTER XI.
CONSCIENCE.
(3> In the stem-derivative word conscience, the base is
the stem consci, denoting to know in company with others and the
adjunct is the suffix ence, denoting quality of being. Conscience
is not a sensation since sensation is a feeling which has origin
in the sensorium; it is not sentiment since a sentiment is a feel¬
ing which has its origin in the animal soul or the subconscious
mind. Conscience is a feeling which has its origin in self or
inner person or a quality of being full of knowledge in company
with others of what is right and what is wrong. The whole of
which intellectual rights are contained in the Moral Law.
The Moral Law is divided as follows: The Law of Justice—
Give every man his due; The Law of Beneficence—Do good to
all men; The Law of Forgiveness and Mercy—Do unto others as
you would have them do unto you. Just as sentiment is a feel¬
ing arising in the conscious soul, so conscience is a feeling arising
in the self-conscious spirit. Hence conscience is a quality of
being full of knowledge in company with others of what is right
and what is wrong because that is the meaning of the term.
106
SELF-DETERMINATION
The result of conscience is a spiritual satisfaction for obedi¬
ence of the Moral Law and a spiritual dissatisfaction for dis¬
obedience of the Moral Law.
CHAPTER XII.
IMAGINATION
(4) In the stem-derivative word imagination, the base is
the stem imaginat, indicating to make an image and the adjunct
is the suffix ion, indicating the act of. Imagination is not a
phantasy since phantasy reproduces past experiences; it is not
memory since memory recognizes past experiences. Imagination
is an act of the self-conscious spirit to recombine past experi¬
ences. It is divided into ethical imagination, aesthetic imagina¬
tion, and scientific imagination.
As ethical imagination, I recombine the emotions of con¬
science to lay down a moral standard. Briefly, under the guid¬
ance of the will, I try to realize an ideal disposition or an ideal
character that will satisfy the convictions of conscience.
As aesthetic imagination, it is either pictoral or poetical or
architectural. Listen: I recombine lines and color and shade to
paint a picture. I recombine words with rhythm and meter and
verse and stanza to compose a song. I recombine form and mass
to erect a monument. Briefly, under the guidance of sensibility,
I try to realize ideal pictures with lines and colors and shades to
realize relations that will give pleasure with words as symbols
of ideas, and to realize ideal buildings and temples and statues
with masses of matter.
As scientific imagination, it is either mathematical or me¬
chanical or philosophical. Listen: I recombine numbers and
quantities to make larger numbers and quantities. I recombine
points and lines and planes to make geometrical figures. I re¬
combine the forces of nature to create an invention. I recom¬
bine causes and effects to state a truth—a correspondence of
ideas. Briefly, under the guidance of the intellect, I try to real¬
ize the relations of space and time, to realize a useful machine or
THE SALVATION OF THE RACE
107
device, and to realize in a statement of truth the relation of cause
and effect. Like God, imagination creates. Imagination is an
act of the self-conscious spirit to recombine past experiences be¬
cause that is the meaning of the term.
The result of imagination is an ideal.
CHAPTER XIII.
CONCEPTION.
Pedagogic.
In intermediate and grammar grades from eight to twelve
years of age, the boy abstracts his knowledge. The boy's pur¬
pose is to study ; his method is objective; his working
tool is the power of comparison; his efficiency is self-conscious
will. Here, the boy shows conception and judging and reason¬
ing. So our chief object here is to guide the boy in making cor¬
rect conclusions.
Academic.
I must explain conception, judging, and reasoning: In the
stem-derivative word conception, the base is the derivative word
concept and the adjunct is the suffix ion, signifying the act of.
However the derivative word concept is a stem-derivative word
whose base is the stem cept, signifying to grasp and whose ad¬
junct is the prefix con, signifying together. Conception is not
judging because judging decides the relation between general
concepts; it is not reasoning because reasoning finds the causes
of things. Conception is an act of the self-conscious spirit to
grasp together the common qualities of objects in a unit of knowl¬
edge. The elements of conception are observation, comparison,
abstraction, generalization, and denomination.
The self ?conscious spirit observes all beings and compares
them and abstracts the common qualities, for instance, breathing,
eating, and moving and proceeds to apply these common quali¬
ties by generalization to all beings which have these common
qualities and then proceeds to give these common qualities a
108 SELF-DETERMINATION
name which will represent them in one word—animal. Thus, the
self-conscious spirit conceives rocks and suns and satellites and
stars, thus he conceives plants, all substances including man.
Like God, the conception creates general concepts, general notions
and abstract ideas, and, in man, an artificial language. Concep¬
tion is an act of self-conscious spirit to grasp together the com¬
mon qualities of objects in a unit of knowledge because that is
the meaning of the term.
The result of conception is a general concept or general no¬
tion or an abstract idea.
CHAPTER XIV.
Judging.
(2) In the stem-derivative word judging, the base is the
stem judg, meaning to decide and the adjunct is the suffix ing,
meaning a mode of action. Judging is not conception, since con¬
ception grasps together the common qualities of objects in a unit
of knowledge; it is not reasoning because reasoning finds the
causes of things. Judging is a mode of action of the self-con¬
scious spirit which decides the relation between general con¬
cepts. It is divided as to origin, that is, analytic or synthetic;
it is divided as to certainty, that is, assertive, problematic, or
demonstrative; it is divided as to form, that is, categorical or
conditional; it is divided as to quantity, that is, universal or par¬
ticular ; it is divided as to quality, that is, affirmative or negative.
The statement, consciousness is the quality of being full of
knowledge in company with others, is an analytical judgment be¬
cause the predicate simply unfolds the subject consciousness. The
statement, two right angles are equal, is a synthetic judgment
because the predicate asserts something new of the subject. The
statement Associate Justice Hughes will be the next President of
the United States, is an assertive judgment based on belief and
the belief is based on evidence. The statement, McNamara is
guilty of dynamiting the Los Angeles Times, is a problematic
judgment based on prepossessed ideas. The statement, all right
angles are equal, is a demonstrative judgment, based on axioms
THE SALVATION OF THE RACE
109
and theorems. The statement, psychology is the science of souls,
is a categorical judgment because it is unconditional. The state¬
ment, if psychology states the facts concerning souls, organized
into a system of truth, it is a science of souls, is a conditional
judgment because the conclusion may or may not be so when the
hypothesis is denied and because the hypothesis depends on the
affirmation of the conclusion. The statement, every man is a
rational animal, is a universal judgment because it is asserted
that the predicate aplies to all the subject and is an affirmative
judgment because it is asserted that there is an agreement be¬
tween the subject and the predicate. The statement, no mind
is matter, is a universal judgment because it is asserted that the
predicate applies to all the subject and is negative judgment be¬
cause it is asserted that there is no agreement between the sub¬
ject and the predicate. The statement, some animals are quadru¬
peds, is a particular judgment because it is asserted that the
predicate applies only to a part of the subject and is an affirma¬
tive judgment because it is asserted thkt there is an agreement
between the subject and the predicate. The statement, some
animals are not quadrupeds, is a particular judgment because it
is asserted that the predicate applies only to a part of the sub¬
ject and is negative because it is asserted that there is no agree¬
ment between the subject and the predicate. Like God, judging
decides the relation between the general notions. Hence, judg¬
ing is a mode of action of the self-conscious spirit to decide the
relation between general notions because that is the meaning of
the term.
The result of judging is a judgment.
CHAPTER XV.
REASONING.
(3) In the derivative word reasoning, the base is the sim¬
ple word reason, indicating cause and the adjunct is the suffix ing,
indicating a mode of action. Reasoning is not conception since
conception grasps together the common qualities of objects in a
unit of knowledge; it is not judging since judging decides the
110
SELF-DETERMINATION
relation between general concepts. Reasoning is a mode of ac¬
tion of the self-conscious spirit to find the causes of things. It is
divided into induction and deduction.
Induction finds the causes of things through the following
modes of action given by John Stewart Mill: Canon No. 1, the
sole common antecedent of a phenomen is probably its cause;
Canon No. 2, the antecedent which is invariably present when
the phenomenon follows and invariably absent when it is absent,
other circumstances remaining the same, is the cause of the phe¬
nomenon in those circumstances; Canon No. 3, the sole common
antecedent of the phenomenon, if, when the antecedent is absent,
other circumstances remaining the same, the phenomenon does
not occur, is the cause of the phenomenon.
The steps in induction are, first, observation or experiment,
second, hypothesis, third, verification. However the postulates
of induction are (1) every event has a cause (2) the same cause
will produce the same result—Laws of causation and of Uni¬
formity of Nature.
Deduction finds the causes of things through the following
modes of action: First the Primary Laws of Thought: The Law
of Identity—whatever is, is: The Law of Contradiction—Noth¬
ing can both be and not be at the same time and place; The Law
of Excluded Middle—Everything either is or is not. Second, the
Canons of Thought; Canon No. 1, two things agreeing with a
third thing agree with each other; Canon No. 2, two things, the
one agreeing with a third thing and the other not agreeing with
a third thing, do not agree with each other; Canon No. 3, two
things which do not agree with a third thing may or may not
agree with each other.
From the laws of Thought and the Canons just mentioned,
logicians have made eight rules with which we may examine
two propositions joined together in thought called a syllogism.
The rules are stated as follows: First, every syllogism must
have only three terms: major term, minor term, and middle term.
Second, every syllogism must have only three propositions the
major premise, the minor premise, and the conclusion; Third,
THE SALVATION OF THE RACE
111
the middle term must be distributed once at least and must not
be ambiguous; Fourth, No term must be distributed in the con¬
clusion which was not distributed in one of the premises; Fifth,
from two negative premises, nothing can be inferred; Sixth, if
one premise is negative, the conclusion must be negative; Sev¬
enth, from two particular premises, nothing can be inferred;
Eighth, if one premise is particular, the conclusion must be par¬
ticular.
From the two propositions joined together called a syllogism
with only three terms, only 64 moods can be made and, by ex¬
amining these 64 moods with the rules of the syllogism, we find
only 11 moods valid. Moreover, the major term must be the
predicate of the conclusion, but it may be either the subject or
the predicate of the major premise; the minor term must be the
subject of the conclusion, but it may be either the subject or the
predicate of the minor premise. Therefore, there are four dif¬
ferent ways or figures in which the terms may be disposed. Thus,
the 11 valid moods are at once changed into 44 possible ones.
But, when we put the 44 possible valid moods through the four
figures with the rules of the syllogism, we find that only 19 moods
are both valid and useful.
The 19 valid and useful moods are written in a Latin mne¬
monic verse with three vowels in each word to indicate the ma¬
jor premise, the minor premise, and the conclusion of the syllo¬
gism as follows:
Barbara, Celarent, Darii, Ferioque, prioris;
Cesare, Camestres, Festino/Baroko, secundae;
Tertia, Darapti, Disamis, Datisi, Felapton,
Bokardo, Ferison, habet; quarta insuper addit
Bramantip, Camenes, Dimaris, Fesapo, Fresison.
With the middle term as subject and the major term as pred¬
icate of the major premise and the minor term as subject of the
minor premise, the first figure is suited to the discovery or proof
of the properties of things; with the major term as subject and
the middle term as predicate of the major premise and the minor
112
SELF-DETERMINATION
term as subject of the minor premise, the second figure is suited
to the discovery or proof of the distinction between things; with
the middle term as subject and the major term as predicate of
the major premise and the middle term as subject of the minor
premise, the third figure is suited to the discovery or proof of
instances and exceptions; with the major term as subject and
the middle term as predicate of the major premise and the middle
term as subject of the minor premise, the fourth figure is suited
to the discovery or exclusion of the different sp>ecies of the genus.
Like God, reasoning finds the causes of things. Hence reasoning
is a mode of action of the self-conscious spirit to find the causes
of things because that is the meaning of the term.
The result of reasoning is a conclusion.
CHAPTER XVI.
DELIBERATION.
Pedagogic.
In the High School, from twelve to fifteen years of age, the
adolescent one chooses his own plans. The student's purpose is
to study ; his method is objective or introspective; his
working tool is the power of comparison; his efficiency is self-
conscious will. Here, the student shows deliberation and choice.
So our chief object here is to grant the student freedom of
thought.
Academic.
I must explain deliberation and choice: In the stem-deriva¬
tive word deliberation, the base is the stem deliberat, meaning
to weigh and the adjunct is the suffix ion, meaning the act of.
Deliberation is not attention since attention applies the mind to
something; it is not choice because choice accepts or rejects a
final conlusion; it is not volition beause volition realizes a will or
a plan. Deliberation is an act of self-conscious spirit to weigh
conclusions. It weighs conclusions furnished by reasoning and
THE SALVATION OF THE RACE
113
decides which conlusion it will accept if it acepts any of those
conclusion at all.
For instane, if reason concludes that there are three ways
to go to the Capital of the nation, to-wit: by steamboat, by rail¬
way, or by air-ship, deliberation will decide which one of the
three ways it will pursue if the person departs for Washington,
D. C., at all. Like God, deliberation weighs conclusions. Hence
deliberation is an act of the self-conscious spirit to weigh con¬
clusions because that is the meaning of the term.
As a result, we reach a final conclusion.
CHAPTER XVII.
CHOICE.
(2) For example, I choose to go to Washington, D. C., by
means of air-ship. Choice is not attention since attention applies
the mind to something; it is not deliberation since deliberation
weighs conclusion; it is not volition because volition realizes a
will or a plan. We choose when we accept or reject a final con¬
clusion.
For instance, if the person decides that, if he goes to Wash¬
ington, D. C., at all, he will go by means of an air-ship, having
settled the question of going or staying, he must yet will to carry
out the final conclusion. Like God, choice accepts or rejects a
final conclusion. Hence choice is an act of self-conscious spirit to
accept or reject a final conclusion. Because that is the meaning
of the term. As a result, we have a plan.
CHAPTER XVIII.
VOLITION.
Pedagogic.
In college or university, from fifteen to twenty-one years of
age the youth wills. The youth's purpose is to study ; his
method is objective or introspective; his working tool is the pow-
114
SELF-DETERMINATION
er of comparison; his efficiency is self-government. Here, the
youth shows volition. So our chief object is to grant this youth
liberty under law.
Academic.
In the stem-derivative word volition, the base is the stem
volit, indicating to realize a will or a plan and the adjunct ion,
indicating the act of. Volition is not attention since attention
applies the mind to something; it is not deliberation since delib¬
eration weighs conclusions; it is not choice since choice accepts or
rejects a final conclusion. Volition is an act of the self-conscious
spirit to realize a will or a plan. It commands the soul or sub¬
conscious mind to command the brain to command the muscles
to bring the will or plan to pass.
For instance, if the person chooses to go to Washington,
D. C., by means of an air-ship, volition is his act to realize that
plan. Like God, volition acts from choice. Hence volition is an
act of the self-conscious spirit to realize a will or a plan, because
that is the meaning of the term.
As a result, an act is performed as far as the self-conscious
spirit is concerned.
GLOSSARY.
1. An Act is the result of volition.
2. Abstract idea is the result of conception.
3. Apperception is the act of the self-conscious spirit to add to
perception being and cause and space and time.
4. Attention is the act of holding the mind on soul or the mind
on spirit; attention is voluntary consciousness.
5. Association is the act of the animal soul or subconscious
mind to cause an ally to an idea.
6. Character is the result of sentiment.
7. Conception is the act of a self-conscious spirit to grasp to¬
gether the common qualities of objects into a unit of knowl¬
edge.
THE SALVATION OF THE RACE
115
8. Conclusion is the result of reasoning.
9. Choice is the act of a self-conscious spirit to accept or to re¬
ject a final conclusion.
10. Conscience is the feeling which arises in the self or inner
person; conscience is that which knows in company with
others what is right and what is wrong.
11. Consciousness is a quality of being full of knowledge in
company with others.
12. Disposition is the result of sentiment.
13. Deliberation is the act of the self-conscious spirit to weigh
conclusions.
14. Pinal conclusion is the result of deliberation.
15. General concept is the result of conception.
16. Guilt is the result of conscience.
18. Human spirit is a self-conscious being.
19. Imagination is the act of the self-conscious spirit to recom-
bine past experiences.
20. Idea is the result of memory.
21. Ideal is the result of imagination.
22. Image is the result of memory.
23. Intuitive ideas are the result of apperception.
24. Innocence is the result of conscience.
25. Judging is the mode of action of the self-conscious spirit to
decide the relation between general concepts.
26. Judgment is the result of judging.
27. Knowledge is the result of consciousness.
28. Man, homo, is a being erect in physical posture, conscious,
and mortal representing self-consciousness and immortal¬
ity
29. Man, vir, is a being erect in physical posture, conscious,
and mortal representing individual self-consciousness and
immortality.
30. Memory is the power of the animal soul or subconscious
mind to recognize past experiences.
31. Perception is the act of the animal soul or subconscious mind
116
SELF-DETERMINATION
to grasp material knowledge through the sense-organs.
32. Percept is the result of perception.
33. Phantasy is the power of the animal soul or subconscious
mind to reproduce past experiences.
34. Phantasm is the result of phantasy.
35. Person is a self-conscious being.
36. Phychology is the science of souls.
37. Plan is the result of choice.
38. Reasoning is the mode of action of the self-conscious spirit
to find the causes of things.
39. Sensation is the feeling which arises in the sensorium.
45. Sense is the result of sensation.
41. Sentiment is the feeling which arises in the animal soul or
subconscious mind.
42. Self-consciousness is a quality of being full of knowledge in
company with others of self or inner person.'
43. Sense-concept is the result of perception.
44. Soul is a being erect in physical posture, conscious, and mor¬
tal, representing self-consciousness and immortality.
45. Spirit is a being that organizes psychic life—a gift of God.
46. Train of ideas is the result of association.
47. Volition is the act of the self-conscious spirit to realize a
will or a plan.
FRED DOUGLASS
THE SALVATION OF THE RACE
117
The editor remembers the first and last time that he ever
saw the late Frederick Douglas. It was the last time Mr. Doug¬
las came to visit Knoxville, Tennessee, and everyone, men, wo¬
men and children, was crowding around the office of Esquire
Maples (black) to get a glimpse of this great orator and Afro-
American hero. At that time, I say, the editor, a barefoot boy,
saw the face and form of the world's greatest figure and one of
America's foremost citizens.
I suspect it was then and there that I received my first in¬
spiration of freedom for all men. I know that the mountains
everywhere contribute a certain abnormal clannish spirit of
freedom. But, in my judgment, it takes just such heroes as Fred
Douglas to instill the natural and normal spirit of freedom in
the breast of our children who wish to grow up natural and nor¬
mal as God made them.
However, I shall not forget the picture sold to my mother at
that time—which contained such well-known characters as Sen¬
ators Revels and Bruce of Mississippi, Governor Pinchback of
Louisiana, and Eobert Small of South Carolina.
Oh! how my heart swelled and my spirit went out to be like
those great characters of my race-variety who, born slaves, were
made by the vote of the people the highest officers in the gift of „
their state;
So, it is well for us to decorate our bed chambers, our
homes, our lodge halls, our school houses, and our public places
with the likeness of great black men and women who are national
in their character and in their influence among the sons of men.
Here, many a black boy and many a black girl will get in¬
spiration to aspire to higher and nobler things in life as they
see not only the depths from which Afro-Americans have come
but also the heights attained and held with credit by our national
leaders.
Kind readers, it is useless to recite the deeds of Frederick
Douglas. Every school boy of every race-variety knows them.
Therefore, I simply, by way of review, present to you once again
118
SELF-DETERMINATION
the likeness of one who stands side by side with the illustrious
Abraham Lincoln, the great emancipator and savior of this re¬
public. I simply present to you in this volume the Honorable
Frederick Douglas, an Afro-American.
TUSKEGEE.
In the cathedral of London, everywhere, there is written, "If
you want to see the architect and builder, Sir Christopher Wren,
look around." So, when you visit Tuskegee and desire to see the
architect and builder Booker T. Washington, look around. You
may *not be able to comprehend the plan of industrial education
until you go into every building and see what is going on there.
Well, the plan is so great and so universal that you may not be
able to comprehend it all then. The result of the training at
Tuskegee has made it possible for southern Afro-Americans to
go north and take the places of other men who were compelled
and impelled to go home to the great European war. When the
United States should declare war with Germany or any other
foreign power, the result of the training at Tuskegee will al¬
ways make it possible for Afro-Americans to work in the shops
and factories and mills in order that our soldiers may win vic¬
tories on the field of battle. If, then, you visit Tuskegee and
simply apprehend it all, you will do well and you will know about
as much as the average man when he comes away from that
great institution and beautiful plant.
Booker T. Washington struck the dominant sentiment of
the south when he said, many years ago in that now famous At¬
lanta speech, "The Negro should be taught to work." At first,
the dominant element of the south thought that he intended to
make them prepared servants. So they talked about him and
preached about him as the Moses of black folk. Long ago, when
the prepared servants were slow to return to their former lords,
the dominant element of the south asked Mr. Washington this
question, "When are you going to send us those prepared ser¬
vants?" He replied, "Those first graduates are working for
BOOKER T. WASHINGTON
THE SALVATION OF THE RACE
119
themselves now. Soon there will be a surplus and you will get
your prepared servants." And still the south waited and still
the south waits while Afro-Americans go north to enter the shops
and mines and factories of the north and east. It may be that
as fast as there is a surplus of skilled Afro-American labor in
the south some other field of skilled labor will be opened up for
them and the south will still have to wait. Today, for instance,
in Oklahoma at Bookertee townsite, situated five miles north of
Weleetka, Okla., there is a big zinc smelter in the course of
erection and test holes for coal started for the purpose of giving
employment to 2500 skilled Afro-Americans and the building of
an Afro-American town of 10,000 Afro-Americans within the
next few years. I say, the west soon will want to take care of
Tuskegee's surplus and Dixie will have to wait for more pre¬
pared servants.
No doubt about it, Tuskegee followed the line of least re¬
sistance and the natural line. In the meantime, so many Afro-
Americans were learning to build their own homes, to work their
own fields without an overseer, and to do whatever skilled labor
that the dominant element in the south would allow them to do
that Mr. Washington started the National Negro Business
League. Every year he would call together the prosperous Afro-
American farmers and business men of this country and allow
them to tell the story of their success in order to inspire the
Afro-American youths of this nation to get into business and
make a success out of it. Every year, he told the National Negro
Business League and, through the kindness of the dailies, the
whole country, how many business men and women and doctors
and dentists and pharmacists and lawyers that Afro-Americans
in these United States need in order to take care of our people.
Sometimes we hear men say that we do not need any more doc¬
tors and lawyers and dentists and pharmacists when the late
Booker T. Washington stated in his last address the figures
which showed the need of thousands of Afro-American lawyers
and doctors, and dentists and pharmacists to serve and protect
the interest of our people in America. Strange to say that these
120 SELF-DETERMINATION
men who say that we have enough of professional men always
state that they are disciples of Booker T. Washington.
I said in the outset that, when you go to Tuskegee and look
at the plant you can hardly comprehend its universality and in¬
finite possibilities. From the words of Mr. Washington during
his presidency of the National Negro Business League, it looks
as if he saw that the skilled labor of the Afro-Americans would
finally come into competition with the skilled labor of the white
race-variety and cause trouble and prejudice to the extent that
we would need our own lawyers and doctors and dentists and
pharmacists and all professional men and women.
Well, he yelled work, work, work, until he could say, "It is
better to work than to be worked." Of course, everybody laugh¬
ed—white man and black man and red man. Mr. Washington
smiled. Oh, the psychology of that wizard was astounding and
marvelous. He was a natural-born psychologist. He knew the
psychology of the crowd and he yelled on "There is a great dif¬
ference in working and being worked," and the crowd applauded
—white man, black man and red man.
Again, Mr. Washington smiled. Later he raised up and said,
for our inspiration, "I'll bet you five dollars that the Negro will
get well," and sat down. And then, sometimes, the mixed audi¬
ence would applaud and rush to grasp his hand until the secre¬
tary, Hon. Emmett Scott, with the aid of police and friends,
would carry the wizard of Tuskegee from the room and rush him
to his place of abode. The nation said, "Booker T. Washington
is one of our foremost citizens. We agree with him in all he
says." Then he went abroad and the nations of Europe stood up
and said, "Booker T. Washington is one of the foremost citizens
of the world." Harvard University conferred upon him honorary
degrees. President Theodore Roosevelt invited Washington to
dinner at the White House.
Well, some people did not understand why he accepted the
invitation. Some people will never know why. Some people
would not believe it if they knew. It is the psychology of the
crowd that, when once you get the sentiment, it is easy to explain
THE SALVATION OF THE RACE
121
anything. So, Mr. Washington said, "I do not go anywhere un¬
less I am invited," and the crowd—the American people—ac¬
cepted his explanation and the industrial movement went right
on. Yes, he rode through Dixie in Pullman cars and nobody ar¬
rested and molested him. Sometimes persons who hang around
railway stations would yell at him and if somebody said "That
is Booker T." all would often want to shake his hand. Mr.
Washington did not have to explain that for the crowd ex¬
plained it for him. They said, "We use him so much that he
must sleep on the train." So the industrial idea increased
and grew until it covered the whole world. It prepared the na¬
tions for war. It opened up opportunities for black skilled labor.
Today vocational education is the modification of classical edu¬
cation made by the industrial idea of the late Booker T. Wash¬
ington. Tuskegee is a monument to the foresight, to the imag¬
ination, to the genius, to the cultivated mind of Booker T. Wash¬
ington, the apostle of industrial education and the leader of men.
Oh, somebody organized the Niagara Movement and later
the National Association for the Advancement of Colored Peo¬
ple and published the Crisis and opposed industrial education
even at the funeral of the late wizard of Tuskegee. In the midst
of all this, as I hinted, Death called the physical body of this
great leader of men and this great apostle of industrial education.
One great white man who contrasted the difference between
Mr. Washington and Mr. DuBois said, "Washington chose the
free way when he advocated that black men help themselves; Du¬
Bois chooses the slavish way when he says that white people
ought to help black people."
So the greatest natural born psychologist of all the ages—
Booker T. Washington—passed into the eternities. He sat down
with Socrates and a host of others who lived and moved among
men with such ability that their fame will never die.
As the poets and historians and painters and sculptors
stretch their imaginations in poetry, in history, in paintings, and
in monuments, they will pay due homage and reverence to the
122
SELF-DETERMINATION
one great architect and builder of Tuskegee—the late Booker T.
Washington.
As psychologists analyze the sentiment of the crowd, they
will refer in glowing and respectful terms to one of the world's
greatest psychologists—Booker T. Washington.
Only time, and time only, can tell what he said and what he
did when he built the monument Tuskegee.
The Tuskegee students are still yelling, "What is the mat¬
ter with Tuskegee ? She is all right. Who said so ? Everybody.
And who is everybody? Tuskegee. And who is Tuskegee? Book¬
er T. Washington."
His fame will increase as the centuries move into the eter¬
nities.
Tuskegee, Tuskegee, Tuskegee, who is Tuskegee ?
Booker T. Washington.
UNCONSCIOUS DESIGNS.
Art represents and reveals an ideal beauty. In the kinder¬
garten, in the primary department, in the grammar school, and
in the High school, the teacher must examine the UNCON¬
SCIOUS designs of each child, of each pupil, and of each student
in order to find out with a certainty each one's ideal beauty. It
is erroneous to try to find out a pupil's ideal beauty from that
pupil's conscious designs, for instead of drawing the picture ac¬
cording to the ideal of his soul or his imagination, he may draw
the picture according to the teacher's model or to please the vis¬
itor. You may tell the pupil to draw the design to suit himself
and then, he may draw the design like the teacher's model. Why
in order to find out the pupil's ideal beauty, it might be better
to examine his picture that he does not want you to see than to
examine his picture that he wants you to see. Your sole object
here is to find out the child's ideal beauty or the pupil's ideal
beauty or the student's ideal beauty. No doubt about it, HIS art
represents and reveals HIS ideal beauty. Your task, then, is to
find out what that is by means of pedagogy. So, you must ex¬
amine his unconscious designs to find out his ideal beauty. Al-
THE SALVATION OF THE RACE 123
though a visitor may come into an Afro-American school and ask
a primary pupil to draw a man on the board and the pupil may
draw a white man, yet that picture might not represent the pu¬
pil's ideal man for the reason that he may be so trained that he
will want to do in the presence of visitors what the teacher would
like best.
Teachers, if you want to ascertain the ideal beauty of each
child, of each pupil, and each student, you must find out and ex¬
amine the designs of his unconscious maps and scenes, uncon¬
scious roses and flowers, unconscious birds and brute animals,
and unconscious men and angels.
You must know beyond a reasonable doubt what your pu¬
pil's ideal beauty is before you can intelligently change it. Teach¬
ers, anybody can try the hit-or-miss method. However, WE
ought to do things with a reasonable knowledge that it is correct.
Permit me to say that every public school system needs a super¬
visor of drawing—somebody who can teach the teachers or who
can teach the majority of the teachers. Drawing is such a fine
art that every school system should strive to develop the pupils
to the greatest efficiency and originality in drawing. It may be
true that Afro-American teachers have a handicap in getting
drawing in some universities. But, we must not fail to try again
if at first we do not succeed in getting what we want. Of course,
for the good of the state, the state government should see to it
that all her teachers have an opportunity to receive the very best
instruction in drawing. It is just as necessary, as far as the
state is concerned for Afro-American citizens to be able to enjoy
the finest pictures and designs as it is for any other citizen to
enjoy the finest art work. There should be a common culture in
all things pertaining to the welfare of the state and her citizens.
For these reasons, our state Normal schools should be the very
best schools. Their instructors should be at least on equality
with the best High school in the state | It is painful indeed to
find so often that the State Normal school faculty is not on equal¬
ity with the best High school faculty in the state. However,
there is but one remedy for courses of study and school faculties
124
SELF-DETERMINATION
and that is to fix the head of the institution—the School Board',
for the reason that the Board of Education fixes the immediate
head of the institution and he fixes the courses of study and the
faculty.
Art—A Thing of Beauty.
Art represents an ideal. It is not an ideal itself; it repre¬
sents an ideal. Then, what is an ideal?
An ideal is a pure idea. It is not an idea with time and place ;
it is an idea without time and place. Well, what is a pure idea?
A pure idea is an image of an inspiring scene or of a beauti¬
ful rose or of an angelic maiden—all within the human soul and
without time and place. In a pure idea, no external object dis¬
turbs the natural eye—no rolling sea, no vast prairie, no huge
mountain, no clear sky; in a pure idea, no external object troub¬
les the natural ear—no playful ragtime, no delightful sentimental
music, no great and grand opera; in a pure idea, no external ob¬
ject moves the sense of touch—no land, no sea, no plant, no ani¬
mal, no man. A pure idea is an image wholly within the human
soul and without time and place.
With a pure idea there come pure emotions that fill the hu¬
man soul either with joy or with sorrow, with sympathy or with
antipathy, with grandeur or with ridicule, with innocence or with
guilt, with adoration or with rebellion—these heaven-born maid¬
ens that impel an individual to paint his picture through sun¬
shine and rain, through luck and starvation, through loving wed¬
lock and painful separation. With a pure idea, there grows a
pure affection that causes the soul of an individual to cling to his
pure idea—forgetting bread and vacation, forgetting the dawn of
the morning and the twilight of the evening, forgetting all men
living and dead and all other things in heaven and earth—until
this pure idea is a thing of beauty on a canvas of the world. Here,
for the first time, the human soul eats in a pure idea ambrosia
from on high and drinks nectar from the cup of immortal gods.
Just as the soul of an individual beholds natural ideas with time
THE SALVATION OF THE RACE
125
and place, so the spirit of an individual sees his supernatural pure
idea without time and place; for it is not the sense-organ—touch,
ear and eye—that feel, hear and see; it is the human soul that
feels, hears and sees everything- within and without the human
soul so a pure idea is an image wholly within the human soul
and without time and place for that is the meaning of the
term.
As a result, a pure idea is a particular concrete thing and a
particular universal type. Briefly speaking, a pure idea is a con¬
crete thing because the human soul can feel, hear, and see it; it
is a universal type because it is without time and place. Then,
if an ideal is a pure idea and if a pure idea is a concrete thing
and a universal type, an ideal is a concrete thing and a universal
type.
Of a truth, an ideal is wholly within the human soul and the
soul of an individual can touch this ideal's particular form, can
taste its particular flavor, can smell its particular odor, can hear
its particular motion, can see its particular color and perspective
for it is the human soul that feels and hears and sees the many
things within the human soul as well as the many things without
the human soul in the world of nature and art. Again, the fact
that the ideal is a particular concrete thing and without time and
place proves that it is a particular universal type, at least, for
that human soul or for that nationality. Like art, an ideal is a
particular concrete thing and a particular universal type. So an
ideal is both a particular concrete thing and a particular type for.
it is a particular thing without time and place—which the soul
of an individual can touch and taste and smell and hear and see.
As a result, an ideal is a product of the human imagination. In¬
deed, nature never creates an ideal for any man or for any race
variety. And this is so for the sole reason that, in all ages, only
men who are above the brute and nature have created great works
of art. Then, with these remarks, I return to my first proposi¬
tion and I wish to state again, art represents an ideal.
Art represents ah ideal scene; it represents an ideal plant;
it represents an ideal animal; it represents an ideal human be-
126
SELF-DETERMINATION
ing. Just as language represents ideas, so art represents the
ideals of the human imagination. Hence art represents an ideal
because a picture on canvas or a structure of clay, of wood, of
marble, of steel, can be only a substitute for an ideal of the hu¬
man imagination.
Consequently, then, the scholar can behold the art of an in¬
dividual or of a nation and tell beyond a shadow of doubt the
ideals of that individual or of that nation. Yea, this is evident
even to a casual observer.
For instance, fourteen years ago I sat in the auditorium of
Knoxville College, Knoxville, Tennessee, with scores of teach¬
ers and college professors and viewed the works of art of the
great painter Prof. G. W. Carver, of Tuskegee. As I sat in the
dark and looked at scroll after scroll of his paintings, which
were in the light, and very much admired them all with increased
enthusiasm, as he unrolled that excellent painting of a bed of
l-oses for which he was offered $4,000 at the World's Fair at St.
Louis, and as we all bursted into rapturous applause, I thought
I saw in his works of art his ideals from his ideal stone through
his ideal bed of roses to his ideal human being. Why just as in¬
dividuals reveal their ideas in their language, so individuals re¬
veal their ideals in their art. Hence, from the art of an indi¬
vidual, we see his ideals.
As a result, the art of an individual ever reveals his ideals.
Not only so, but, since individuals make up the nation, from
the art of a nation, we see her ideals.
Today, in my historical imagination. I stand on the bank of
the Nile and behold far and near pyramids of the ancient Egyp¬
tians—pyramids, in form, extremely geometrical, at their bases,
exceedingly massive, and at their apexes, challenging the clouds.
With the archaelogist I descend into the sands of Egypt and find
cities buried for centuries and enter some of the temples filled
with columns and obelisks and statuary almost perfect in their
proportions and engravings. Here, I find the Rosetta stone,—a
tablet of black basalt—with an inscription written in two lang¬
uages, Greek and Egyptian. I know the Greek. So, this stone
THE SALVATION OF THE RACE
127
is a key to the hertofore unknown Egyptian. Thenceforth, I
read translated Egyptian literature with her peculiar religion,
with her sciences, including embalming, with her wonderful his¬
tory and songs. I do not stop here. I walk amidst the pyra¬
mids and obelisks until I see a strange figure—it is the head of
a man, many feet in circumference, carved out of the solid rocks
—exhibiting1 black eyes, a very flat nose with exceedingly large
nostrils, a wide mouth, and black hair. I inquire concerning this
strange huge eternal figure of Egypt. My guide answers it is a
sphinx representative of the head of one of the greatest of the
Pharaohs, the ancient kings of Egypt. Filled with amazement, I
stop. I think, I wonder. At once, I return to the bank of the
Nile and here I sit down on the bank of that ancient stream to
think it all over.
I repeat, from the art of a nation, we see her ideals and I
see from the art of the ancient Egyptians the ideals of the Egyp¬
tians. I see from their art that they believe in one God and the
immortality of the soul and that they believe in song, in science,
in literature, in architecture, in astronomy, in laws. From this
sphinx, they must be black people or they must be white people
ruled over by black monarchs, which is very improbable. So I
decide that they must be black people and kin to the Ethiopians,
our cousins beyond the sea and the Nile.
Then, forgetting not other ancient nations, I compare the
arts and sciences of the Egyptians with that of the learned
Athenians and then with that of the imperial Romans and con¬
clude that from the arts of the Egyptians compared with that of
the other ancient nations, the Egyptians must be the greatest in
ideals and ancient glory.
A few years ago I stood in the Art Building of the Warld's
Fair at St. Louis and beheld the art of modern times and modern
nations. I saw first La Belle France—the beautiful France—
through a bird's eye view of Paris; I saw tapestries represent¬
ing 2,000 different colors to the artist and the labor of ten years;
I saw a French gallery of beautiful women and handsome sol¬
diers and stately generals; I saw the French doll—dressed one
128
SELF-DETERMINATION
way it would resemble a fashionable maiden, dressed another way
it would resemble an innocent girl—every work of art showed
the French idea, which is to make a thing just as it is. And from
the art of the nation, I read her ideals. In her tapestries, I read
royalty and wealth; in her galleries, I read fashion and strife,
in her dolls I read deceit and treachery.
I saw secondly Die Vaterland—the fatherland—through a
bird's eye view of the city of Berlin; I saw a German gallery of
portraits of statesmen and of inventors, of poets and scholars,
and of the Christ; I saw pictures of markets; I saw the German
dolls—dolls of all race varieties. And from the art of that na¬
tion, I read her ideals. In her galleries, I read good schools and
many inventions and the spirit of Martin Luther and the Christ;
in her pictures of markets and in her dolls, I read the spirit of
commercialism and trade with all nations.
I saw, thirdly, Columbia—the gem of the ocean—through a
bird's eye view of the city of New York; I saw the American gal¬
lery of signers of Declaration of Independence, of heroes of many
wars, of men of letters and of inventions; I saw busts of all the
Presidents and of great generals and statesmen; I saw the simple
American white doll. And from the art of that nation, I read
her ideals. In her galleries, I read the ideal of popular gov¬
ernment and universal freedom and public schools; in her busts
and sculpture, I read the fact that the people are falling down to
national heroes and worshipping men and following traditions;
in her white dolls, I saw the ideal men and women of all Amer¬
icans, be they white or black.
So, from the art of nation, we see her ideal.
Now, listen: our ideal is our savior; we worship this lord,
we, self-conscious beings, follow not mother, not father, not
teacher, not heredity, but our ideals; for because of the great de¬
sire of emulation in the human soul, we must approach our ideals.
So art, which represents our ideals, represents our savior.
Therefore, the most important work of our schools—our natural
schools and our artificial schools—in the home and abroad is
the Art Work from handicraft through penmanship and drawing
THE SALVATION OF THE RACE
129
and painting and domestic art to the various trades and indus¬
tries.
Indeed, art will not only represent an ideal of the human
spirit but also instil an ideal into the human spirit. Once upon
a time, the only son of parents who lived far inland, decided that
he would travel on all seas. So, one day, he bade mother and
father good-bye and departed to live forever on the sea. For a
long time, neither the heartbroken mother nor the sad father
could understand why their only son should love the sea when he
had not seen the sea, and had not lived near the large bodies of
water. They could not solve the problem. So they consulted the
wise men and scholars of the community for the purpose of find¬
ing out why their only son should so love the far-off sea as to
leave father and mother and live thereon. Some answered one
way and some answered another. No answer seemed satisfactory
until, finally, the wisest of them all'happened to discover hang¬
ing on the wall an old picture of the sea which hung in this young
man's bed room during his years from childhood to youth and
from youth to manhood. At once the wise man said: "Ah! do
you see that picture of the sea—that is the reason why your boy
went to sea. That picture instilled into his spirit an ideal of the
sea and he was filled with joy and he longed for the sea and a sea¬
faring life." Yes, art will not only represent an ideal of the
human spirit but also instil an ideal into the human spirit and
that ideal will be his savior and he will worship it and he will
follow its leadership, for he must approach his ideal.
Finally, then, let us as fathers and mothers beware of the
dolls and toys with which our children play in babyhood and
these pictures which they see in childhood for the reason that
these dolls and toys and pictures will instill in them ideals which
they must follow and which will enslave them for all time to come.
Let us as teachers and professors, think of the pictures and
discussions in the primary readers and in the histories and geo¬
graphies of our schools for the reason that these pictures and dis¬
cussions will instill into the spirits of our boys and girls ideals
which they must approach, for they must approach their ideals.
130
SELF-DETERMINATION
Let us, as fathers and mothers, look to it that our boys and
girls see only tjie best works of art—those made by the masters
of art by Carver and by Tanner—that our boys and girls be
taught by the best art teachers possible, and that they draw and
paint well for the reason that not only art represents an ideal but
also, art instills an ideal into their spirits, an ideal which will be
their savior forevermore.
Let us all see to it that in the words of another: "Art is a
thing of beauty and a joy forever."
HABITS.
Industrial Disputes.
It is the sentiment of the men of the white race-variety that
impels them to make a difference between black men and white
men in the great field of labor. White laborers know that if one
man, be he black or white, uses the same scientific methods on
the same kind of work as that of another man regardless of his
color, he will get the same results as will any other man. White
laborers, however, believe from authority and tradition that
there is a difference in mechanical results of the two race-varie¬
ties notwithstanding the black man and the white man use the
same scientific methods on the same kind of work. No doubt the
sentiment of the dominant race-variety is that Afro-Americans
must carry the hod and white Americans must do the mechanical
work. So, white men believing and feeling thus, refuse to work
side by side with black men.
Not only so, but from the songs and ideal pictures of black
laborers, white laborers discover a slavish spirit and they resent
that slavish spirit by refusing to work side by side with black
men.
White laborers believe that black laborers lack self-confi¬
dence—a sentiment absolutely necessary for the government of
labor unions and the protection of the rights of the laboring man,
since every white man knows, like ex-Governor Pillsbury of
Massachusetts, "When you are ready for your rights, you will
WOODROW WILSON
THE SALVATION OP THE RACE
131
get them, because, when you are ready for them, you will take
them and you won't get them until you do take them."
Well, white laborers might lead the black laborer in some
things. But, there comes a time when every laborer on the job
must decide for himself what is best for him and his fellows. In
other words, the sentiment of the black laborer is slavish and
differs from the sentiment of' the white laborers and for that
reason the white laborers oppose the black man in labor and in
unions.
If there is any hatred on the account of color, authority and
tradition did that. If there is any jealousy, authority and tradi¬
tion did that. So, any way you reason, a sentiment built on
wrong traditions and a sentiment built not on belief from the
evidence but on belief from tradition affects the white laborers
and a sentiment built on a slavish authority and a tradition af¬
fects the black laborers. The home and the school fix the senti¬
ment of these two laborers in their childhood, and, in after years,
it is impossible for them to get together for their common weal.
In accommodations, the sentiment of white men taught in
the home and in the school in early childhood and sentiment of
black men taught in the home and in the school in early child¬
hood, keep black laborers and white laborers apart.
Both may not see any difference in the food that they eat,
nor in the service rendered, nor in the tables and linen, yet, the
one will want to eat apart from the other because the sentiment
taught to both in childhood is that black men and white men
must not eat and sleep together.
Both make their choices from their sentiment built on wrong
traditions and not from what they think from the evidence. So,
if each has his way, there will be an eternal separation from
board and bed.
This same sentiment controls not only common society but
also public accommodations. In the hotels and restaurants and
street and railway cars, sentiment taught by tradition has modi¬
fied the Constitution of these United States until the Supreme
Court of this country interpreting the supreme will of the people,
132
SELF-DETERMINATION
says that the two race-varieties may be separated in public places
if the accommodations are equal in all points of comfort and con¬
venience. If the accommodations are not equal in all points
of comfort and convenience, then, sentiment taught by tradition
has modified justice in this land until jurors on their oaths render
verdicts in such small fines that the defendant can always pay
the fine and proceed with the injustice without very materially
injuring him and all this is affirmed by the U. S. Supreme Court
—so powerful is sentiment in a republican form of government.
Mark you, sentiment may modify the supreme law through
the courts and affirm unjust judgments. But, every time the in¬
justice occurs another sentiment called "hate" is growing in the
heart of the oppressed through the direction of the intellectual
being who cannot be enslaved and some day "hate" abnormal and
unnatural will dominate the soul of the oppressed and cause
trouble as it has done in all the ages gone by.
Let us change them in the school room the sentiment of white
children and the sentiment of black children by means of art so
that the sentiment of both will be free and thereby destroy modi¬
fied judicial interpretations and injustice in this land of the free
and home of the brave.
Let us stop the sentiment of "hate" growing in the breast
of 13,000,000 of natural born American citizens and the senti¬
ment of haughtiness growing in the breast of 87,000,000 of mix¬
ed nationalities.
In executive affairs, sentiment reigns supreme. Any white
man or red man, regardless of qualifications, may sit in the gu¬
bernatorial chair or in the presidential chair in preference to
the brainiest and best Afro-American. At least, this is true of
some gubernatorial chairs. Not only so, but many times all the
office help must be white help or red help. Sometimes, even Afro-
Americans who vote the ticket of the dominant party in a state
cannot be janitors around the executive department. At times,
however, there is a compromise and the Afro-Americans who are
just fit for janitors are given professorships in Afro-American
state schools where white men cannot labor because sentiment is
THE SALVATION OF THE RACE
133
against white teachers in Afro-American schools.
In all governmental affairs, sentiment reigns supreme and
especially in the executive department which represents the sen¬
timent of the majority of the people voting.
Consequently, in labor, in accommodations, and in govern¬
ment affairs, sentiment modifies constitutional law, changes cus¬
toms, and weakens the efficiency of popular government when
that sentiment is built on a slavish tradition.
Now the savior of the human god-head is the intellectual be¬
ing because he cannot be enslaved and, if all men should consult
the savior—the intellectual being—and follow him, all men would
be saved to the eternities. Hence, the savior of society is the in¬
tellectual being since individuals make up society and if all de¬
partments of government should consult the savior—the intel¬
lectual being—and follow him, society would be saved to the
eternities with freedom and a single justice.
It happens' that men are molded and formed as far as their
volitional ideals and their sentimental ideals are concerned at
eight years of age. Therefore, we men and women cannot fol¬
low our intellectual ideals made later when they conflict with
our volitional and sentimental ideals. But, we can allow our
children, black and white and red, to follow what they think from
the evidence and not what they believe and feel from wrong and
slavish traditions taught to them in the kindergarten and in the
primary department.
In other words, we can change our system of public schools
and teach Afro-American children in their own free traditions by
the aid of art which will represent the proper ideals, for the chil¬
dren of the black race-variety.
We can allow these children to grow up natural and normal
as God made them with integrity, with self-confidence, and with
single habits, manners, and customs.
We can make harmonious citizens out of all alien race-varie¬
ties if we lay the foundation of their morality on integrity and
on self-confidence.
In view of all these things, the state governments, who com-
134
SELF-DETERMINATION
plain because the Afro-Americans cannot govern themselves
with a viril spirit when the state government has the power to
change the character of all Afro-Americans before they are eight
years of age and, within sixteen years to rid this country of spir¬
itual slavery and the "race problem," ought to know now that
spiritual slavery is a menace to democracy and democratic gov¬
ernment and is slowly undermining the foundations of free in¬
stitutions. They ought to do their duty today and change our
system of Afro-American education so that Afro-Americans can
lay a moral foundation on their own free traditions and so that
they can acquire the character of self-government.
Migration, Segregation, Amalgamation, Suffrage.
Two y6ars ago, more than a hundred thousand Afro-Ameri-
cans migrated from the south to the north in these United
States. They went from almost all the southern states especially
Georgia, Alabama, and Mississippi. I am a southern man and I
believe in the eternal principle of "Squatter Sovereignty"—that
a man can take his property and go where he pleases and squat.
I know that the white people of Georgia, Alabama, Mississippi
and the other southern states believe in "Squatter Sovereignty,"
as did their fathers before the civil war. Why "Squatter Sov¬
ereignty" was one of the arguments against the admission of
"Free States." Well, the governors of the several southern
states and the journals of the large cities of the south and the
weekly papers at the cross roads in the rural districts of Dixie
might have been writing yet concerning the outrage of trying to
stop men from moving from the south to the north, if these men
and women had been white men and women. No doubt their ar¬
guments would have been enforced with the doctrine of eternal
principle of "Squatter Sovereignty"—that a man can take his
property and go where he pleases and squat. If official warn¬
ing through the newspapers and mails had not been sufficient,
sheriffs and deputies would have been busy arresting persons
who were interfering with the free transportation of all those
THE SALVATION OF THE RACE
135
white men who desired to move from the south to north and east
and west. If the sheriffs and their deputies could not quell the
mobs—the militia of those states would have been sent out to
kill all who interfered with white persons desiring to migrate
into another land. Most likely, the President of these United
states, being a southern man, would have ordered through the
federal department of justice an immediate investigation into
the whole affair with instructions from the Attorney General of
the United States to the U. S. Marshals to arrest all persons in¬
terfering with the transportation of persons who had bought
interstate tickets on the ground that the interstate commerce
laws had been violated. Prosecutions would have followed both
by the federal government and by the state governments; ora¬
tory would have come from the lips of northern men and from
the lips of southern men, such as had not been heard since the
days of Daniel Webster, Henry Clay, John C. Calhoun, Robert
Y. Hayes, Stephen A. Douglas and Abraham Lincoln. If pos¬
sible, the country would have forgotten war—Mexican and Eu¬
ropean—and we would have been told that the interference by
mobs or sheriffs and deputies in any particular locality with the
transportation of persons not held for crime anywhere in these
United States or of United States citizens anywhere in the
known world was a menace to democracy and free institutions
greater than "White Slavery," greater than "Child Labor,"
greater than "Wages," greater than "Foreign Policies," greater
than any other question that confronts this nation and para¬
mount for the reason that the government is about to be broken
up and desroyed and in order to be able to discuss such ques¬
tions as "White Slavery," and so forth, we must first save the
union. With the slogan, "Union First," men would have ridden
into gubernatorial chairs and legislatures and judgeships and
the question of "Squatter Sovereignty" would have been settled
once for all in this country of ours.
Well, the world knows that that did not happen for the world
knows what did happen. Most likely, the newspapers of all the
civilized countries gave us great headlines such as we give them
136
SELF-DETERMINATION
as soon as we hear of such crimes against liberty and constitu¬
tional government. Thus far governors and journals and week¬
lies are silent on "Squatter Sovereignty." Thus far, the Presi¬
dent of these United States, born in Virginia, and reared in
Georgia, is silent on "Squatter Sovereignty." Thus far, no ar¬
rests have been made of persons who interfered with the trans¬
portation of Afro-Americans from the south to the north in the
fall of 1916. Why? Why, are southern men and northern men
and the President of these United States silent on the human and
constitutional right of a man to take his property and go where
he pleases and squat? Why, have not Afro-American newspapers
tried to bring this matter before the federal administration and
the congress of the United States?
There is but one answer. It is because there is a question,
whether or not the Afro-American is a man, and until that
question is settled it is useless to raise the question of "Squat¬
ter Sovereignty" or that a man can take his property and go
where he pleases and squat. Truly and positively the editor has
been opposed to the migration of the Afro-Americans from the
south to the north in such large numbers. I know that they carry
their habits, manners, and customs with them and that their
habits, manners and customs are sectional and hence, they will
not fit well in that northern community, because northern com¬
munities have there national habits, manners and customs. I
know that Afro-Americans will be living monuments there among
their white neighbors and, hence, instill sectional habits, man¬
ners, and customs into white people there and cause trouble just
as they are doing in large cities of the north. So, I have been
opposed to the migration of the Afro-Americans in large num¬
bers from the south to the north.
I was born in the south, reared in the south, educated in her
schools and colleges. I know that the south is wrong in her sec¬
tional habits, manners, and customs. I know she and the coun¬
try are wrong in their system of education for Afro-Americans.
Yet, I love the south so that I am willing to live and die here and
if possible show my white neighbors what we should do for the
THE SALVATION OF THE RACE
137
good of Dixie and all the people of this land of ours. I know that
southern white men believe things that they know are not true.
But, I know if the Savior comes to their rescue they may yet do
the best thing for the south and revolutionize our school system
and settle this "Race Problem," in peace and not in war. Just
two or three years ago, the Southern Baptists exchanged fra¬
ternal delegates with the Afro-American Baptists of this coun¬
try in their national conventions. The Savior is coming. For
several years, black men have spoken at the Southern Commer¬
cial Congress and other southern organizations. The Savior is
coming. The late Senator Benjamin Tillman of South Carolina
said that "Slavery was Wrong/' The Savior is coming. Let us
hope and pray that the Savior will come in our day and genera¬
tion to all Americans and to the white people and the Afro-
Americans of the southland.
If slavery is wrong, spiritual slavery is wrong, and it will be
very easy now to deduce this deduction from the general propo¬
sition. And as soon as men speak out, the Savior will come to the
whole south and the south will be free.
SEGREGATION.
Everybody believes in segregation by choice—republicans
and democrats, white people and black people. Everybody believes
in the inherent right of a person to acquire, enjoy, and dispose
of property. Everybody believes that it is an invasion of a hu¬
man and a constitutional right both federal and state—for any
police power to require black men to live on one side of the
street and white men to live on another side of the street or re¬
publicans to reside in one block and democrats to reside in an¬
other block, or to compel black men to ride in the front apart¬
ment of a railroad car and white men to ride in the rear apart¬
ment of the same car or to deny any man any public chair car or
sleeping car unless the public health and safety require it. And
if a white man or his family were denied a public chair car or
sleeping car, Rome, so to speak, would howl; the white people
138
SELF-DETERMINATION
would assemble and draw up long resolutions calling upon the
powers that be to stop such a crime against liberty and constitu¬
tional government; they would go further than that; they would
make it an issue in all future political campaigns; they would se¬
lect men to office who believe in carrying out all constitutional
guarantees, and especially the guarantee, mentioned in the issues
of the campaigns.
Then, why is it, that nothing is said concerning unlawful
segregation and "Jim Crow" cars if it is not because there is a
Question as to whether or not the Afro-American is a man.
In the case of State of North Carolina v. Darnell in which
a segregation ordinance was enacted in Winston, North Carolina,
July 5, 1912, the Supreme Court of North Carolina in a very
lengthy opinion in the case mentioned above, said, among other
things, that if such a law was constitutional then laws could be
enacted requiring republicans to live on one side of one street,
democrats on the other; protestants on one street, catholics on
another; persons of German descent on one street, of Irish des¬
cent on another and so on.
In the case of Carey et al. v. City of Atlanta in which a seg¬
regation ordinance was enacted, the Supreme Court of Georgia
on February 12th, 1915, held: (
"Sections 1 and 2 of the ordinance of the City of Atlanta
adopted June 16, 1912, and the corresponding sections of an
amendment thereto, adopted November 3, 1913, prohibiting
white persons and colored persons from residing in the same
block, denied the inherent right of a person to acquire, enjoy,
and dispose of property and for this reason are violative of the
due process clauses of the Federal and State Constitutions."
In the case of E. P. McCabe, J. T. Jeter, John Capers and S.
G. Garrett v. the Atchison, Topeka and Santa Fe Railway Com¬
pany, et al., the Supreme Court of the United States said, in
1913, in an obiter dictum, in which the majority of justices con¬
cerned, that if E. P. McCabe, et al., each had come into court for
himself and for the whole race variety and if he had shown that
he had been denied any accommodation that had been granted any
THE SALVATION OF THE RACE
139
other man paying the same fare, the court would have granted
the decree
I say why is it that nothing is said by the white peonle con¬
cerning unlawful segregation and "Jim Crow" laws if it is not
because there is a question, whether or not the Afro-American is
a man. The journals and magazines of this country are full of
news every day, every week, and every month concerning other
things and nothing is said concerning the unlawful segrega¬
tion and "Jim Crow Cars." Why, legislatures convene and ad¬
journ; congress convenes and adjourns without mentioning the
filthiness of "Jim Crow Cars" and Afro-American waiting rooms
in railway stations.
Why is it, I say that nothing is said by white people con¬
cerning these things if it is not because there is a question,
whether or not the Afro-American is a man?
Certainly, if we are not men, then the courts are wrong in
their opinion and the written constitutions do not mean Afro-
Americans when they say all citizens, because the constitutions
recognize only the rights of men, and not the rights of slaves.
So, I insist that there is a "Race Problem" in this nation, that
nature has declared that the "Race Problem" is first in all gov¬
ernments and that you will not settle questions of capital, of la¬
bor, of democracy first. Those questions will wait anyhow
whether or not we will, they shall wait, and you are wasting time
trying to settle other questions first.
While you sleep concerning this question, whether or not
the Afro-American is a man, in my opinion, Afro-Americans are
being quietly sent north to take the places of white men who strike
for higher wages under the pretext that the European war has
taken the white labor out of the country or under any pretext.
While you sleep, concerning this question, race riots and mob
violence and lynch law are prevalent in the land undermining
the foundations of democracy and free institutions.
While you sleep, nature is measuring out a single justice to
all race varieties.
While you sleep, nature who has declared that only segrega-
140 SELF-DETERMINATION
tion by choice is right, is rending the nation asunder and slowly
grinding us to pieces.
Let white men wake up. Let the dominant race variety who
are on trial in our governmental affairs wake up now. Let pa¬
triotic white men speak out in legislative halls and adopt a true
solution of the "Race Problem" in peace.
Finally, if the Afro-American is not a man vir, and hence
he chooses a white man for his ideal neighbor, and therefore, it
is necessary for the time being to segregate him by law, then,
since nature has declared in fire and blood, spiritual slavery of
even human beings wrong, it is the highest duty of the state
government to revolutionize the system of education so as to
make men and women out of her Afro-American citizens before
she attempts to segregate them by law.
AMALGAMATION.
Everybody believes amalgamation by choice is right—re¬
publicans and democrats, white people and black people. Every¬
body believes in the inherent right of one human male and one
human female—regardless of color of either party—to agree of
their own free will to live together as man and wife, if possible,
till death. Well, state laws are passed prohibiting the inter¬
marriage of black people with white people, and it is evident,
that it is done because there is a question, whether or not the
Afro-American is a man. Briefly, if the dominant race variety
thinks that the Afro-American is not a man, vir, and, hence, he
chooses a white woman for his ideal wife and she chooses a
white man for her ideal husband, therefore, it is necessary for
the time being to prohibit the intermarriage of white people with
black people. Then, since nature has declared that only amalga¬
mation by choice is right and men have always desired to get
what is forbidden from Adam to the present human being, it is
the highest duty of the state government to revolutionize the
system of education so as to make men and women out of her
Afro-American citizens before she attempts to prohibit the in¬
termarriage of white people and black people by law.
THE SALVATION OF THE RACE
141
If you will change your system of education so as to make
men and women out of Afro-Americans, by that act, you take
away the desire of black people to marry white people, and
hence, not only you reduce amalgamation to the minimum as na¬
ture intended that it should be, but you make the prohibition un¬
necessary in our statutes.
The prohibitory law would be repealed and the state would
not be attempting to perpetuate a wrong custom which natural
law must destroy with a bleeding evolution in future years.
SUFFRAGE.
Every man has a right to govern himself and no man nas
a right to govern any other man without that man's consent.—
Abraham Lincoln,,
With that argument and universal principle, Abraham Lin¬
coln tore down the seemingly logical structure made in a two
hours' speech on "Squatter Sovereignty," by Stephen A. Doug¬
las before the Civil War.
Abraham Lincoln made no distinction between man homo
and man vir., nor do I, for self-government is so very funda¬
mental in human beings that men vir when awakened will not
tolerate slavery in their country and slaves loose who can work
for wages will govern themselves sooner or later.
Perhaps, Stephen A. Douglas did make some distinction
between man vir and man homo.
However, nature has declared that slavery in any form is
wrong and it is useless for men viri to attempt to keep in per¬
petual bondage men homines. So, it is just as useless for white
people to take to themselves the divine right to govern as it is
for kings to take to themselves the divine right to rule.
Why, to make the red man a constitutional white man may
postpone the inevitable but it cannot defeat it, for whatever na¬
ture declares wrong is destroyed and whatever she declares right
lives forever. Therefore, democratic government, a government
of the people, by the people, and for the people—will be the only
government that will live forever. If men homines are a menace
142
SELF-DETERMINATION
to democracy, it is the highest duty of the men viri to make men
viri out of the men homines as soon as possible, for nature will
not tolerate slavery long in any government. So, if the dominant
race variety thinks that the Afro-American is not a man vir and,
hence, he cannot govern himself and therefore it is necessary for
the time being to disfranchise him, then, since nature has de¬
clared that all men, viri et homines, have a right to govern them¬
selves, it is the highest duty of the state to revolutionize her sys¬
tem of education so as to make men and women of her Afro-
Americans before she attempts to disfranchise them. Moreover,
I have always thought that the United States Supreme Court af¬
firmed the suffrage test of North Carolina because the white peo¬
ple of North Carolina did the wisest thing that has ever been done
in those matters, when they first opened their public schools to
black men and then said that the literacy test, should apply only
to Afro-Americans for eight years, and after that, to all men,
white and black.
Also, the reason why, in my judgment, the other Grand¬
father Clauses are declared invalid by the United States Supreme
Court, is because the clauses are made in such a way that the
black race variety can never overcome the prohibition, and no
preparation can ever be made by them or for them whereby they
might overcome the prohibition.
Certainly, the state government can do anything if the pub¬
lic health and safety requires it and if, in this suffrage matter,
the state must disfranchise a part of her citizenry in order to
maintain her existence, certainly the state government may do
so and is justified in so doing. But, when a state government at¬
tempts to hold a people in perpetual slavery, not only the state
government is not maintaining herself for all time to come, for
she is flirting with natural laws and utter destruction but, in
this country, she is violating the federal constitution.
So, unless she can and does make provisions whereby the
part of her citizenry that she attempts to disfranchise may in a
reasonable time overcome the prohibition, she not only does not
do her duty but she commits suicide.
THE SALVATION OF THE RACE
143
Well, you know and I know that the Afro-American is dis¬
franchised in the southland because there is a question as to
whether or not he is a man.
Now, unless the south revolutionizes her school system so as
to make men and women out of her Afro-Americans, she not only
does not do her duty if she continues to disfranchise them, but
she is committing suicide.
Finally, let us all hope and pray that God will raise up south¬
ern statesmen with a vision, men w~ho can see what is best for
our southland, men who can see their larger selves.
Let us hope and pray that God will allow the south to be.the
first to see and to do for the south.
Let us hope and pray that another fifty years will not pass by
without a solution of the "Race Problem" in this country by
ARTIFICIAL means.
"The Afro-American Race Problem
The question, whether or not the Afro-American is a man,
is the Afro-American race problem. The question is not a
German-American race problem; it is not a Jewish-American
race problerii; it is not a White-American race problem. Indeed,
neither the German-American, the Jewish-American, nor the
White-American has a race problem in this country. This ques¬
tion, whether or not the Afro-American is a man, is an Afro-
American race problem.
As a problem, it demands solution by means of tools that
pertain to the problem. If it were a business problem, it would
demand solution by means of tools that pertain to business; if it
were an industrial problem, it would demand solution by means
of tools that pertain to industrial relations; if it were a political
problem, it would demand solution by means of tools that per¬
tain to political rights. But, this question, is a race problem and
therefore demands solution by means of tools that pertain to a
race problem.
Analytically speaking, the solution of any problem depends
upon the solution of the steps contained in the problem. For ex-
144
SELF-DETERMINATION
ample, the solution of the American business problem depends
upon the solution of her industrial problem and the solution of
her industrial problem depends upon the solution of her political
problem and the solution of her political problem depends upon
the solution of her race problem. Hence, like all other problems,
this question, whether or not the Afro-American is a man de¬
pends upon the solution of the steps contained in the problem.
Psychologically speaking, and sociologically speaking, the
steps contained in the Afro-American race problem, like the steps
contained in any other race problem, are (1) natural ideals—
childish dreams and phantasms, (2) self-conscious ideals as seen
in the conduct—in the habits, the manners, and the customs of
boys and girls, as seen in their sentiment—in their pictures, their
songs, and their monuments and as seen in their knowledge in
their number work, their inventions, and their stories, and (3)
the racial general notions. So, the solution of this race problem
depends upon the solution of these three steps contained in the
problem.
Pedagogically speaking, a pupil must solve his own prob¬
lem. For instance, the German-American, the Jewish-American,
and the White-American must solve their own problems. So,
this question, whether or not the Afro-American is a man, is
the Afro-American race problem and must be solved by the Afro-
American.
It is never the duty of the White-American to solve the Afro-
American race problem. Of a truth, the Afro-American should
bring the solution of his race problem to his teacher, the White-
American and explain it to him by means of language and by
example and, if his teacher thinks the solution is incorrect, it is
the duty of his teacher to show his pupil by means of language
and by example the defects of the solution and send the pupil back
to the board of life to solve his own Afro-American race prob¬
lem. So, I repeat, it is never the duty of the White-American to
solve the Afro-American race problem.
We must solve our OWN race problem.
We must fancy OURSELVES men and women; we must im-
THE SALVATION OF THE RACE
145
agine OURSELVES men and women. Like the Filipinos who
live, too, under the Stars and Stripes, OUR dolls must be like
OUR children; OUR primary teachers must be like our OWN
race-variety with NATIONAL habits, NATIONAL manners and
NATIONAL customs; OUR geographies must show the BEST
type of an AFRO-AMERICAN and OUR histories must include
what the AFRO-AMERICAN has done.
Then, instead of mere human beings, we shall be men and
women, and the Afro-American race problem will be solved.
First, solve the Afro-American race problem and all other
national problems may be solved.
Our capital, our labor, our democracy, and our civilization
all await the solution of the Afro-American race problem. Our
capital seeks investment; it finds investment in. a community
where there is not enough white labor to supply the demand for
labor in the mine of on the plantation or on the transport or in
the factory or in the market of the capitalist. Unconsciously,
the capitalist employs black labor to work with the white labor
and, immediately the white men and women strike and tie up the
business of the capitalist because, fbrsooth, it is reported by
Presidents of these United States, by Congressmen, Senators and
Representatives of southern parentage, by Governors of states,
by Legislators and by judges of courts, of southern parentage, and
southern public schools and Colleges and Universities that there
is a question as to whether or not the Afro-American is a man,
and, certainly, white men and women do not desire to work side
by side with "black brutes." Hence, our capital must remain un¬
employed, our Dixie rich in natural resources must remain un¬
developed, and our southern people must remain poor both in
money and in national life,—all because there is a question as
to whether or not the Afro-American is a man.
Our labor seeks work; it finds work in a community where
there are mines, or fields or transports or factories or markets.
Unconsciously, an Afro-American who has learned a trade at
Hampton or at Tuskegee or at some Agricultural and Mechanical
146
SELF-DETERMINATION
College seeks work with his craft as a carpenter or as a plumber
or as a brick layer or as a smith or as a tradesman in any other
vocation and, at once, he is told that the white labor unions will
not receive him and, unless he can find a job where all the skilled
laborers are Afro-Americans he can not work at his trade. So,
often, that Afro-American who very much desires to pursue his
trade is employed as a helper to some mechanic or as a porter in
some department store. And soon, it is discovered that the
skilled Afro-American employed as helper or porter knows more
than does his master, and, for this reason, he is called by the
manager, reprimanded and summarily discharged as too smart
for anything. Indeed, on that point, I wish to add that many white
politicians and yellow journals prevent a great many white busi¬
ness men from employing all Afro-American mechanics on any
job. So, our labor must remain unemployed, our Dixie prepared
in mechanics—black and white—must remain a laggard in busi¬
ness, and our southern people^—God bless them—must remain
poor both in money and in national life,—all because there is a
question as to whether or not the Afro-American is a man.
Our democracy seeks men.
"Yes; high minded men
With powers as far above dull brutes endued in forest,
brake, or den,
As brutes excell cold rocks and brambles rude;
Men who their duties know,
Who know their rights and knowing dare maintain."
Our democracy finds men in all nationalities except the Afro-
American. And because there is a question as to whether or not
the Afro-American is a man, here, in this land of the free and
the home of the brave, the Afro-American has neither political
rights nor political liberty and democracy has not a government
of the people, by the people nor for the people.
Our civilization seeks a harmonious competitive citizenry; it
J. H. A. BRAZELTON
THE SALVATION OF THE RACE
147
finds a harmonious competitive citizenry with national habits,
manners, and customs, with national pictures, songs and monu¬
ments, and with national mathematics, inventions, and history-
seeks and finds in the Southern States an inharmoniuos .non-com-
seeks and finds in the Couthern States an inharmonious non-com¬
petitive citizenry with sectional habits, manners and customs,
with sectional pictures, songs and monuments, and with sectional
mathematics, inventions, and history, all because there is a ques¬
tion as to whether or not the Afro-American is a man. So, our
capital, our labor, our democracy, and our civilization all await
the solution of the Afro-American race problem.
As a result to attempt to solve any problem without a solu¬
tion of the steps contained in the problem, is not only to fail
utterly but also to experience complications and confusion in the
problem. To attempt to solve the problem of capital without the
solution of the problem of labor, without the solution of the prbo-
lem of democracy and without the solution of the problem of
manhood is to fail utterly and to experience complications and
confusion in the problem of capital. To attempt to solve the
question, Whether or not the Afro-American is a man, without
a solution of the problem of Afro-American conception, of Afro-
American imagination, and of Afro-American phantasy, is to
fail utterly and to experience complications and confusion in the
race problem. In other words, neither business nor industrial
education nor the right of voting will solve the Afro-American
race problem for the reason that they are not steps contained in
the race problem. Not only so, but since the race problem is the
first step in the solution of all other problems of national life, the
problem of capital, of labor, of democracy and of civilization will
not be solved until there is a solution of the Afro-American race
problem in this country.
MECHANICAL.
Pedagogical Mechanics.
The volitional being is the commander of the god-head and,
148
SELF-DETERMINATION
if he is enslaved in the kindergarten and in the primary grades
of our public schools, it is hard for the grammar school teacher
and the high school teacher to inspire him to do things. You see
this black boy is dual in his habits, manners, and customs and
just a mess. You tell him that he is a man and his volitional be¬
ing will doubt the assertion, his sentimental being will not pro¬
fess manhood in his unconscious songs, and only his intellectual
being will declare thai he is a man. This black boy will doubt the
eternal good and wonder why God's goodness is not universal for
he sees that nature is measuring out a single justice to all race-
varieties.
His intellectual being which can not be enslaved will direct
the affections to hate the injustice heaped upon him in this coun¬
try, which explains the reason why some black boys do not want
to salute their country's ffag.
Of course, the teacher must make brick without straw and
she continues to lecture to listless ears and careless students.
She prays for deliverance from the task as boards of education
complain that the Afro-American is not a harmonious citizen.
Teachers are paid to make inharmonious citizens and slav¬
ish spirits. They are paid to train the black boy so that he will
not be an efficient servant with self-confidence and integrity.
They are paid to be silent on the vital question of self-govern¬
ment.
Now, the dominant race-variety is looking for certain types
of Afro-Americans to be principals of our schools and presidents
of our colleges and universities. In a democracy there are only
two types of persons—men and slaves. And it looks as if the
dominant race-variety is looking for a slave to lead a slave so
that all may fall together.
Why, the black boy ought to have the best type of manhood
to lead him. He ought to have his own doll and Santa Claus
and his own primary readers and the best type of an Afro-Ameri¬
can in his geography and a history which includes what the Afro-
American has done. He ought to grow up natural and normal
with integrity and with self-confidence. For the sake of right,
THE SALVATION OF THE RACE
149
of country, and of civilization, let us insist that our best men and
women lead our children and youths and that our public schools
remedy all the defects of self-government in the black folk in
this country.
If the public schools are not contributing to the everlasting
benefit of the state, we do not need them. The public schools are
the foundation of the nation and, if the foundation is weak, the
nation cannot stand forever.
Teachers are willing to work with the tools furnished by
the laws of the state and nation. If the state furnishes improper
tools to the exclusion of all others, the teachers are powerless to
remedy the defects of the school system and prevent the students
from making inharmonious citizens who will cause trouble and
not fit well in this republic.
It is up to the powers that be to do their duty for the sake of
right and country and civilization.
May God save the state governments by sending the Holy
Ghost to work on the hearts and minds and wills of legislators
and governors and judges to the extent that they will look the
race problem squarely in the face and for the purpose of set¬
tling it in peace.
Pedagogical Mechanics.
If the kindergarten teacher impresses the children with the
law of preservation, she must preserve the integrity of things
and especially the integrity of the race-variety of the children by
exhibiting a doll and Santa Claus like the race-variety of the
children.
If the primary teacher teaches the children self-confidence,
she must have primary readers with pictures and discussions of
the free traditions of the race-variety of the children.
The greatest desire in any child is that he himself should live
forever. Then, when the kindergarten teacher holds up a doll
and a Santa Claus like the race-variety of the child, she appeals
to the greatest desire in the human heart.
150 SELF-DETERMINATION
"The only worthy emulation is self-emulation." Hence,
when the teacher presents to the child his own primary readers,
she appeals to the only worthy emulation—self-emulation.
The sentimental being is the agent of the god-head. He de¬
sires knowledge; he loves the persons and the things that are of
service to him; he finds joy and hope and pride in the doing of
things.
The schools should correct whatever is unnatural and ab¬
normal in the children. The schools cannot correct these things
unless the agent—the sentimental being—is free. When the
sentimental being is enslaved and feels that false doctrines are
true and that abnormal things are normal, the schools should
find out the slavery of the sentimental being—the agent of the
trinity—and restore the freedom of the agent while the senti¬
mental being is an image for the reason that, thereafter, all
things sentimental are fixed, steadfast, and unmoveable.
The schools should correct whatever is unworthy in the chil¬
dren. The schools cannot correct these things unless the agent
—the sentimental being—feels worthy. When the sentimental
being feels unworthy, the schools should find out this thing and
place before the children in the primary grades things worthy,
and full of discussions and designs of the race-variety of the
children; for the reason that, thereafter, all things sentimental
aie fixed, steadfast, and unmoveable.
If the agent—the sentimental being—of the individual is
free and worthy, he will make the individual free and worthy in
proportion as he controls the things inaugurated by the intel¬
lectual and the volitional. Hence, the individual will have free
and worthy songs and inventions and pictures and manners and
heroes and heroines.
Since individuals make up the nationality, the nationality
will have free and worthy songs and inventions and pictures and
manners and heroes and heroines.
Now there should not be any reason why that we should not
be accepted by other race-varieties when we are free and worthy
in sentiment. A worthy white man and a worthy red man will
THE SALVATION OF THE RACE
151
be impelled to recognize a worthy black man. Greek will meet
Greek and shake hands. All abnormal and unworthy things will
be corrected through the school rooms and without "race war"
and in perfect peace.
As long as the sentiment of black folk in this country is slav¬
ish, the black men will not fit well in this republic. There will
be a clash between the slaves and the freemen, in labor, in ac¬
commodations, and in government.
Each day will bring new troubles demanding solution and
will witness other injustices heaped upon the slaves who will in¬
crease their hatred until "hate" dominates the soul of black in
a suffering and bleeding evolution.
The sentiment of all nationalities under the stars and stripes
should be viril. It should profess manhood. In a democracy,
there is no place for slaves. Democracy needs men.
Let the dominant race-variety who controls the school sys¬
tem of this state and nation remember that the sentimental be¬
ing of black folk is abnormal and unworthy. Let them consider
the proper education which will change the abnormal and un¬
worthy sentiment of black people. Let them make laws which
will allow a system of schools that will produce men and women
out of all American citizens. Why should a government spend
millions every year in public instruction when they know that
the instruction is not right and proper, when they know that they
are building up an abnormal sentiment of hatred in black people,
and when they know in all reason that some day "hate" will dom¬
inate the souls of black folk in a suffering and bleeding evolu
tion? Why does she do it? You answer. You know it musi
be so, that our statesmen are not brave enough to dare for right,
for country, for civilization. You know we need the Savior now
and in peace.
Fellow teachers, the sentimental being is militant; he builds
up and destroys; he loves and hates.
He holds sympathy in the one hand and antipathy in the
other hand. He desires to live forever.
He is very busy. If he cannot build up he will destroy. If
152 SELF-DETERMINATION
he cannot build up the individual, he will destroy the individual.
If he cannot build up society, he will destroy society. He is al¬
ways militant and always busy.
Fellow citizens, the sentiment of all should be normal and
worthy. And if there is a race-variety whose sentiment is ab¬
normal and unworthy, we should see to it that the school room
corrects that defect in our citizenry within the next generation.
In other words, if Afro-Americans who constitute more than one-
tenth of the population of this country, are abnormal and un¬
worthy in their sentiment, it is the highest duty of every citizen
—be he white or black—to petition the legislature to pass laws
to correct this defect of Afro-Americans in our public schools so
that all children may receive a normal and worthy sentiment.
Governors, legislators and judges, the pages of history which
recite the victories of art should be more glorious than those that
recite the victories of war. By art, we can make men and wo¬
men; by art, we can make slaves. Which shall you do? Which
shall we do?
When you go into your closet and commune with your God,
ask Him who knows all things, for grace enough and heroism
enough to dare to do your plain duty, TRADITION to the con¬
trary notwithstanding.
PEDAGOGICAL MECHANICS.
In view of the fact that a national committee composed
of several persons has been appointed; to propose a method
and material for moral instruction in the public schools, I
thought I might give my views concerning it. I understand
that no child will receive instruction from such books or course
of moral instruction until he is nine years of age.
Then, I wish to call your attention first to the idea that
the American boy's volitional ideals and sentimental ideals are
fixed at eight years of age and that only his intellectual ideals
are fixed between eight and twelve years of age.
The elements of our volitional ideals are integrity, honor,
THE SALVATION OF THE RACE 153
and kindness, and the elements of our sentimental ideals are
self-confidence, truthfulness, and honesty.
So, these ideal elements must be held up before our children
before they are eight years of age if the American people would
teach their children morality.
Each nationality and race-variety must be taught self-
confidence and integrity in his nationality and race-variety.
That is the reason that the English system of education is
superior to our system—they allow each subject to send his
children to the school of his nationality and for that reason
when a subject pays his school taxes, he designates where that
tax shall go for school purposes. For-instance, if he is a
Roman Catholic, he -may designate the Roman Catholic school.
And although the English may not be very enthusiastic, at the
same time, they are very patriotic as is shown in the present
European war. They may get up too late but they get up and
catch up. Germany thought that England was in the last
stages of decay and found her viril. No doubt about it her
school system has contributed to the National life of England
to the end that all Englishmen have integrity and all have self-
confidence and all love the King.
At one time, there was a discussion in the southland con¬
cerning the proposition of running Afro-American schools with
the taxes paid by Afro-Americans. Soon, one Mr. Coon of
North Carolina (a white man) got on the job and went into
the records of Virginia and Georgia where men designate their
nationality when they pay their taxes and found out that the
Afro-Americans of Virginia and Georgia were paying enough
school taxes to run their own schools and unconsciously or
because of the system, were lending thousands to white schools.
Of course, the proposition of running the Afro-American schools
only with Afro-American taxes was dropped and thrown into
the waste basket if not into oblivion. Of course, it was done
for constitutional reasons.
But, if that proposition could live or could have lived many
years we might have been able to revolutionize our school system
154
SELF-DETERMINATION
and change our text-books for the reason that it is known
beyond a shadow of doubt that Afro-Americans are paying for
their own education in separate schools with separate teachers
and why should they not have the kind of system that they desire
which makes for integrity and self-confidence, for honor and
truthfulness, and for kindness and honesty, for self-government,
which is the foundation of democracy and free institutions.
How great Langston University was in Territorial days
with two Afro-Americans on the board. You remember that
a law was passed a few years ago for Afro-American school
boards in the entire state of Oklahoma and, for constitutional
reasons, it was declared null and void. The writer said, at that
time, that it was the proper thing and he is of the same opinion
now. The sooner we have the responsibility of our own schools
on our shoulders, the sooner we shall have the kind of education
that we should give our children.
The writer has always believed that black men could be
depended upon to select their own school board from their
number and he believes it still. In all these towns like Boley
and independent districts where black men select their own
schools boards we have as good school as have we where white
boards select the teachers and buy the supplies. Again, if,
in Oklahoma, under the spirit which seems to prevail among
the dominant race-variety concerning Afro-American school
boards, we should get our own boards of education with power
to levy taxes upon ourselves to pay teachers and buy supplies
and school property, we might soon gain the power to revolu¬
tionize our own school system and put an end to lynch law and
mob violence and disfranchisement in this state.
Returning directly to the first proposition, I wish to state
that no course of moral instruction, in my judgment, after the
child is nine years of age could do the child much good. His
volitional ideals are fixed to the eternities unless the Savior
comes to his rescue and unless such moral instruction can bring
the Savior, I do not see what good it could do the children of
America.
THE SALVATION OF THE RACE
155
It is true that his intellectual ideals are not fixed until he
is twelve and if you could give a moral instruction that would
make his intellect guide and direct the affections, thereby make
the affections hate the injustice the more and hasten the inevit¬
able, you might do some good. However, I very seriously
doubt it.
Now, if the course of moral instruction would go down
into the kindergarten and there lay a foundation and! come
into the primary grades with the proper instruction, there is
not any reason why that this new course for the public schools
should not prove a very great benefit to our American children
and our American citizenry and civilization.
Of course, such a course should include a moral measure¬
ment of the American child when he enters the "Play School"
to see what moral qualities he lacks. Of course, it should
provide a similar measurement for the American child when
he enters the primary grades to find out what moral qualities
he lacks.
If he lacks integrity and honor and kindness, when he
enters the kindergarten, it is not too late to restore those quali¬
ties for the child has still an image of a conscience and for that
reason it may be erased and painted over, so to speak, with
something else. Oh, if he lacked those qualities, it would be
a blessed»thing if the teacher should be allowed by the state
to restore his naturalness and normality first.
Certainly, it would be the most patriotic thing that had
been done since the beginning of this republic, if the primary
teacher should be-allowed to build up her pupils (whether or
not they are white boys and girls) in self-confidence, in truth¬
fulness, and in honesty.
We need a moral course of study in our schools, but we
need the moral instruction in $he kindergarten, and in the
primary department along the lines mentioned above first of
all. Then, if there is any other moral qualities necessary to
the well-being of an American, it will be time enough and not
time wasted to apply those moral principles.
156
SELF-DETERMINATION
The Honorable Cato Sells did not look at the Indian long
before he discovered that the Indian needed to be taught more
of the Indian's tradition in order to make a good American
citizen out of him.
The great United States government did not try any other
moral foundation in the public schools than the tradition of
the Philippinos in the Isles. They got results and t-oday the
Senate of the United States says that the Philippino can govern
himself.
So, here, at home between the Atlantic and the Pacific,
where we boast of a democracy—a government of the people,
by the people, and for the people, I think it should be abso¬
lutely necessary for us to educate all our citizens into the char¬
acter of self-government, especially since any other kind of
education of all or of a part of our citizenry is a menace to
democracy and free institutions.
Afro-American teachers, for a long time, for nearly forty
years, we have tried to build moral characters out of dual lives.
We have succeeded in many cases by the help of the Lord.
We know that the Savior came to our rescue for we have had
no foundation on which to build moral character and we know
that a great many of our boys and girls have done remarkably
well as they go against the current of poverty and American life.
Our task is so hard that when we have succeeded we have
been impelled and compelled to rejoice so loud that other folk
wonder why we make so much "fuss".
We have need to rejoice and praise our boys and girls
who have integrity and self-confidence and manhood and woman¬
hood.
Nature has decreed that slavery in any form is wrong. So,
every minute that you tolerate it in a government, you are play¬
ing with nature and nature's laws.
Le t us all, teachers, citizens and lawmakers and lawgivers,
wake up and by art in the school room put an end to this abnor¬
mal and unworthy sentiment in the heart of black folk in this
state and in these United States.
It will be the greatest thing that any man or any dominant
race-variety could do in a lifetime. It would place our nation in
THE SALVATION OF THE RACE
157
the fore-front of civilization for centuries to come. Let us do
our duty and all the nations of the earth will applaud our glorious
acts and valorous deeds.
Pedagogical Mechanics.
It is an inspiration to know that any boy can be national and
international in his intellectual ideals.
His volitional and sentimental ideals may be sectional, but
his intellectual ideals are always national and international.
Mathematics and logic are the same the world over; physics
and chemistry and inventions are the same the world over; his¬
tory and languages and philosophy are the same the world over;
mechanical drawing and architectural drawing are the same the
world over; mechanical habits are the same the world over.
If the subjects mentioned above differ in different coun¬
tries, the difference is not in any general statement or proposi¬
tion, but in a particular way. In fact, the German age of special¬
ization has been felt in all the countries of the old world and in
all the countries of the new world. Indeed, American educators
have said for several years that the American boy should be edu¬
cated for some particular work in a particular way. He should
get in school only the subjects needed in his avocation or trade.
So it appears that some countries emphasize the special subjects
which pertain to the boy's particular locality and trade and vo¬
cation.
Moreover, in the present European war, at first we heard a
deal of the German Krupp guns and the German gunners. Now
we read a deal of French guns and gunners. At first we heard a
deal of German physicians. Now we read a deal of French physi ¬
cians. At first we heard a deal of German engineers. Now we
read a deal of French engineers.
Specialization trains, generalization educates. Hence, the
editor is of the opinion that the boy must know the general well
before he can know the particular well. It looks as if the Ger¬
man age of specialization will close with the end of the present
European war, because all the great powers will try to get away
158
SELF-DETERMINATION
from the ideals of Germany even in the school room. No doubt
about it, our own country is taking stock with reference to gov¬
ernments and ideals and customs, and after the present Euro¬
pean war a great deal of emphasis will be placed on ideals and
psychology and sociology and history and philosophy and math¬
ematics and logic along with the subjects of inventions and
chemistry and electricity and mechanial drawings and architec¬
tural drawing.
If the masses must govern themselves, they must know the
general principles of government. In other words, they must
know the general well before they can know the particular well;
they must know the different governments and their policies be¬
fore they can maintain the best government with the best poli¬
cies. It is true we ought to teach the particular first and then
the general. But if the particular stops short of the general
you may never know the particular well. So a specialization that
does not include the general may not make for efficiency.
The Germans have spelled the word preparedness; French¬
men have spelled the word efficiency. The one word is due to
specialization and the other word is due to generalization. Which
will you have? Will you combine the two words? If you com¬
bine the two words in the life of your nationality, you must not
allow the particular to stop short of the general.
It is well to be prepared; it is better to be efficient. In a
crisis, preparedness built only on specialization may never be¬
come efficient and bring things to pass; on the other hand, ef¬
ficiency will soon result in a preparedness. For instance, the
efficiency of France soon resulted in a preparedness which re¬
pulsed the best prepared armies of the centuries, the armies of
Germany and her allies.
It is well for us to remember and emphasize the fact that
the intellectual being is the savior of the human god-head, of
society, of democracy and of free institutions since the intellect¬
ual being can not be enslaved.
For these reasons it is necessary that we develop the intel¬
lectual being as well as the volitional being and the sentimental
THE SALVATION OF THE RACE
159
being. It is necessary that we develop the person in the human
god-head who is our savior. If all men should follow what they
think instead of what they believe we would not have wrong cus¬
toms and abnormal ideals and wars and rumors of wars. Then
why should we not cultivate the intellect in a general way—in
history, in inventions, in chemistry, in mathematics, in mechan¬
ical drawing, and in mechanical habits?
Indeed, we live in an age of psychology, of ideals, of inven¬
tions, of poor food laws, of engineering, of mechanical arts and
trades, and of democracy. We live in an age of lynch law, of
mob violence, and of race riots and war. We live in an age of
great combinations of wealth and great combinations of labor.
Unless we develop the intellect of the masses, how shall we es¬
cape the destruction of Greece and of Rome ? How shall we es¬
cape the destruction of Europe unless we develop and follow the
intellect—the saviour of the human god-head, of society, of dem¬
ocracy, and of free institutions?
If we cannot change ourselves—men and women as we are,
let us train our children—black and white in what we think and
not in what we believe unless our belief coincides with what we
think and, by that act, establish righteousness and peace in the
nation.
Let us listen to the intellectual being and thereby destroy
spiritual slavery in this land of ours.
Let us go down into the cradle and lay a foundation for mor¬
ality for self-government in all distinct race-varieties beneath
the stars and stripes.
If the Fillipino dolls and Santa Claus and primary readers
and history will train the Fillipinos in integrity and self confi¬
dence and a true conception of manhood, Afro-American dolls
and Santa Claus and primary readers and history will do the
same thing for Afro-Americans and that too in 16 years.
If Afro-American integrity and self-confidence and a true
conception of manhood will stop lynch law and mob violence and
race riots, let us pray that the saviour will come to our lawmak¬
ers today and control their wills so that they will pass laws chang-
160
SELF-DETERMINATION
ing our system of public education in order that the 40 thousand
Afro-American teachers in the states can train and educate Afro-
American boys and girls unconsciously to refrain from illegal
amalgamation, unconsciusly to segregate by choice, and uncon¬
sciously to govern themselves, and let us always pray.
Notwithstanding the clouds of war, the god of righteous¬
ness sits in his heaven and rules the affairs of men. Let us not
lose hope; let us not despair, once again behind the clouds the
sun is still shining.
Let us work on and pray on for a better day in our school¬
rooms for our boys and girls who are struggling to get an edu¬
cation so that they may be efficient workmen and women in
any avocation of life.
Let us do just as we have done whether or not we get to
use the moral course that is coming to American schools, let
us continue to teach morals to our children.
Let us hope that behind the clouds the sun is still shining.
PEDAGOGICAL MECHANICS.
In this discussion, I wish to discuss three questions: Does
the Afro-American boy want HIMSELF preserved? Does he
follow the heroes and the heroines of his OWN race-variety? Do
abnormal emotions fill his soul?
The Afro-American boy answers the first question: Does
the Afro-American boy want HIMSELF preserved, not by comb¬
ing his hair until it is oily and clean and beautiful, but by
attempting to straighten his hair so that it will be like the
white boy's hair; not by bathing his face and body with cold
water and with hot water until it is clean and healthy, but by
trying to change the color of his skin with powder and by pray¬
ing and singing, "Coon, Coon, I wish my color would fade."
He answers the second question: Does he follow the
heroes and heroines of his OWN race-variety, not by loving
by loving and cherishing the companionship of his ideal black
boy and girl?
Then, do abnormal emotions fill his soul? I answer, yes,
THE SALVATION OF THE RACE
161
because he has great sympathy first for his ideal white boy and
girl and an antipathy first for boys and girls of his own kind.
These emotions are very abnormal. It is normal for great
emotions to fill your soul first for your kind and nation and it
is very abnormal for great emotions to fill your soul first for
others and their nationality.
The idea of racial injustice, since the white race-variety
is dominant, may at any time change that great sympathy of
the Afro-American boy for his ideal white boy and girl into
a sudden, temporary antipathy for the same white boy and
girl—an antipathy full of direful consequences while it lasts.
But, as long as his ideal boy and girl remain in another race-
variety, the fact will remain that he has a great sympathy
first for the members of another race-variety. Contradictory
emotions lie so near each other that the change from one to
the other is indeed very quick and sudden. But, the lasting
emotions must be the emotions that come with your ideal.
What is generally Lrue of individuals is generally true of
that race-variety and the ideal of racial injustice may at times
change that great sympathy of the black race-variety for the
white race-variety into a great sudden, temporary antipathy for
the white race-variety—an antipathy, like the Atlanta race
riot, full of direful consequences while it lasts. So, any way
you reason, in the distant future, "race war" is inevitable in
this country unless there is a change in the public education
of the black man from that of the white race-variety to that
of the black race-variety. En passant, let us observe that the
fact that a white girl is a black boy's ideal is the beginning of
that indescribable crime in the southland. Here, is the begin¬
ning of "lynch law". Here, rests not the responsibility of the
Afro-American, but the responsibility of every state govern¬
ment of the South. These state governments, by forcing im¬
proper instruction, into the Afro-American public schools, make
a black fiend and, then allow him to burn at the stake—a policy,
to say the least, that is altogether unjust and entirely un-
American. God grant that, in the NEAR future, the state
governments of the South may use their police power to correct
and to remedy this terrible defect in their public education and
162 SELF-DETERMINATION
by so doing put an end to that unmentionable crime, to mob
violence, to lynch law, to race-riots, and to sectionalism.
Afro-American teachers, can we then utilize these desires
and sentiments mentioned above in our schools to any advantage?
No, not to any advantage as long as we have those white
primary readers and those white dolls and Santa Claus.
So, we must teach and get results in the primary depart¬
ment without the greatest mechanical tools known to pedagogy,
to-wit: the desire sof self-preservation and of natural companion¬
ship, and the emotions of natural sympathy.
Indeed, all the desires are under the guidance of the atten¬
tion or the volitional being and all the emotions are under the
guidance of the feeling or the sentimental being. Then when
both the volitional being and the sentimental being are enslaved,
we can not utilize them to any natural advantage, to any normal
advantage. But, we must teach and get results. The state
government—the powers that be—complains when our school
boys and girls have no self-confidence and no integrity, when they
are without honor and kindness, and when they lie and steal.
We, not thinking pyschologically, are astounded ourselves at our
own results when we know that we are good teachers and the
powers that be admit it. Sometimes, we think they complain
because they can. It may be true. ■ However, I am forced to
believe that they have not stopped to think of our condition
since they are so busy in the business world and in the other
governmental affairs. Some of the powers that be, I think,
would be pleased to do whatever is just even to change our text¬
books from dolls and other models and games and primary
readers and geographies and histories of the white race-variety
to that of the black-race variety in the Afro-American schools
if they knew what the trouble is. Let us show them by language
and by example the solution of our difficulties and I believe that
governors and legislatures and State Boards of Education will
proceed to solve the Afro-American race problem and with it
the problem of the Afro-American school teacher. Some of our
statesmen have cultivated their volitional being to a very high
THE SALVATION OF THE RACE
163
degree and some of them at the expense of their sentimental
and intellectual beings. Consequently, it ought not to be difficult
for some of our statesmen to accede to our request.
They see that, although we have a conscience, our justice,
our beneficence and our charity are dual: we have a justice
for the white man and a justice for ourselves; we have a ben-
eficience for the white man and a beneficience for ourselves;
we have a charity for the white man and a charity for our¬
selves.
Incidentally, looking ever on these black human automo¬
biles of the South, the southern white men see that their jus¬
tice, their beneficence, and their charity are dual: they have a
justice for the black man and a justice for themselves; they
have a beneficence for the black man and a beneficence for
themselves; they have a charity for the black man and a charity
for themselves.
Then, the free intellectual beings of black men and of white
men see a single justice and the enslaved volitional beings of
black men and of white men proceed to make that justice dual
in all their habits, manners and customs, for southern white
men, looking over on these black human automobiles of the
south, instill into themselves a double justice, a double benefic¬
ence, and a double charity as indicated in their habits, manners
and customs, wherever they are in the world and especially in
the southland. Southern white men do not stop to diagnose
our disease. They do not seem to know that they are sick, too,
with a slavish tradition. They are kept so busy with their own
people that they do not seem to have time to think of us unless
it is at times, and then only in derision and denunciation of our
acts and conduct. They do not seem to think for a moment of
their own sectional acts and sectional conduct. They do not
seem to feel the spiritual slavery of their volitional and senti¬
mental beings. For these reasons I have been thinking that
lives. I am persuaded that our white teachers will compliment
the powers that be might welcome a solution of the "Race
Problem" from the pupils who must actually solve it in their
164
SELF-DETERMINATION
us, their pupils, for a solution of this problem. They sent us
to the blackboard and told us to solve it. Now, we have written
it on the blackboard and would like to have an actual trial in this
practical age, since a solutional now will ward off the inevitabe
evolution in the distant future and their names will be written
by future historians high on the scroll of fame because they had
the good sense to do today by revolution what nature intends
to do tomorrow by suffering and bleeding evolution.
Pedagogical Mechanics—How to Secure Attention.
The kindergarten teacher secures attention through objects—
objects, through constructions, and through plays. The objects
of the kindergarten develop the perception and stir the curi¬
osity of the child; this curiosity impels him to engage in games,
to inspect models, to examine gifts, and to dramatize stories.
Hence he is thrilled with phantastic pleasures never felt before.
Also, these object-objects awake the desire of the child for
continued existence; for nature dislikes not only a vacuum but
also parts. Indeed, this desire for continued existence urges
the spiritual child to abhor parts and to live in all nature. So,
if his milk is spilt, even the baby cries; if his doll is broken,
he weeps. Too, the child barks like a dog, moos like a cow, and
bleats like a lamb. Not only so, but this desire for continued
existence urges him to live in all art—in pictures, songs, and
monuments. Consequently, in the nursery, he smiles when he
sees himself in the mirror, cries when his nurse stops the
lullabies, and if, he, at first, pushes aside the doll that is unlike
himself he, at once cooes and begs for the doll that resembles
himself; for, in that, he naturally sees continued existence;
certainly then in the kindergarten he draws and paints and sings
and models and constructs and engages in occupations and busi¬
ness ; he conquers and soars and sleeps and dreams.
The construction of the kindergarten develop the memory
and awake the imitativeness of the child; this imitativeness
leads him to construct wonderful exhibits—in drawing, in paint¬
ing, in modeling, in hand work. Therefore, he dreams of owner-
THE SALVATION OF THE RACE
165
ship and often, with the aid of self-consciousness, recognizes
property and its relations to being and cause and space and time.
The plays of the kindergarten develop every muscle and
arouse every instinct of the child; such instincts move the physi¬
cal child to live in nature—in flora and in fauna—and in all art
—in the construction of material things, in the occupations of
men and women, and in the business of the community. So, the
child, without guidance, is very intemperate in all things.
Thus, with object-objects, with constructions, and with plays,
the kindergarten teacher draws out the hidden instincts and de¬
sires of the child and compels these powerful agents—instincts
and desires— to secure for her the undivided attention of the
mind of the child and, consequently, to do the powerful work of
the kindergarten which is to train in the beginning of the life of
the child not only the will to obey, when the attention is secured,
the education of which will the church has tried in all ages to
accomplish, not only the mind or intellect to investigate the educa¬
tion of which the schools have endeavored for centuries to accom¬
plish, but also the feeling or sensibility to feel keenly the impro¬
per and wrong, the education of which has been neglected up to
this time both by church and by school—that feeling or senti¬
ment which will form in after years the laws which govern so¬
ciety and nation and make the officers of the law administer the
laws with fairness and impartiality.
The primary teacher secures attention through new object-
objects, through subject-objects and relation-objects, through
new constructions and through sentimental and volitional ideals.
The new object-objects of the primary department continues to
develop the perception to impel him to engage in games, to in¬
spect models, to examine gifts, to dramatize stories.
The subject-objects and the relation-objects of the primary
department keep alive the self-consciousness of the child; the
subject-objects of being, of cause, of space of time and relation-
objects of being or continued-existence, of cause or active power,
of space or co-ertension of time or continuance arouse the desire
of continued-existence, of immortality of the child; this desire
moves him to live more completely in all nature. So, he meas-
166
SELF-DETERMINATION
ures dimensions, observes the times, counts objects, and finds
out the causes of things. He bfeholds the landscapes below and
even the heavens above.
The new constructions of the primary department continue
to develop the memory and to awaken the imitativeness of the
child; imitativeness continues to lead him to construct wonderful
exhibits in drawing and painting, in hand-work, in gardening.
Here he actually does things and feels the mighty desire of prop¬
erty or acquisitiveness which makes his deeds always greater and
stronger and better.
The sentimental and volitional ideals of the primary de¬
partment develop the imagination of the mind of the child. The
result of which development is the child's formation of his own
self-conscious ideals. And what is an ideal? An ideal is a pro¬
duct of the imagination; it is concrete; it contains a truth. In
Burke's Conciliation of the American Colonies, we read," There
is no such thing as truth in the abstract, truth must
inhere in something." So, an ideal is concrete and con¬
tains a truth. I repeat, the sentimental and volitional ideals of
the primary department develop the imagination and in addition
draw out the emulation of the mind of the child. Hence, the pic¬
tures of plants and of animals on the Nature Study Chart and
the real plants and animals in his community enable him to
form ideals of plants and of animals; the pictures and stories of
the habits and manners and the customs of boys and girls and
of men and of women in his primary readers enable him to form
ideal boys and girls and ideal men and women—all of which
ideals, mark you, are in the concrete. I repeat, these ideals draw
out his emulation. This emulation compels him to approach his
ideal. Then, if the child is white and if his ideal boy and his
ideal girl and his ideal man and his ideal woman are white,
he will approach these concrete objects even in color, in hair, in
dress, and in ways too innumerable to mention. But if the child
is black and if his ideal boy and his ideal girl and his ideal man
and his ideal woman are white, he will see the impossibility of ap¬
proaching his ideals by the time he reaches the fourth grade or
eight years of age and he will not care for those readers and
THE SALVATION OF THE RACE
167
books. In other words, it will be hard for the primary teacher
now to get with such books the colored child's attention. And
pue S[JtS piitf Si£oq pajo{oo jo sai.ioq.s aq^. pun sajnpid aq; ajaqM
unless the primary teacher of colored children is in the Philip¬
pine Isles where the colored children play with colored dolls and
of colored men and women are in his primary readers, the pri¬
mary teachers will always experience this difficulty with colored
children in the fourth grade; for, according to that great psy¬
chologist, David J. Hill, all children naturally think, first, that
their race-variety is the best type of man and, I add, that any
other idea of the best type of man is a degradation and a sin. But,
"Vice is of so frightful a mien
As to be hated needs fout to be seen.
Yet, seen too oft, familiar with her face;
We first endure, then pity, then embrace."
So, later, when they are forced to do the improper and slav¬
ish task these same colored children with white readers will show
the aptitude of him who rests awhile and tries the same thing
another time.
Consequently, with subject-objects and relation-objects, and
with sentimental and volitional ideals, the primary teacher em¬
ploys in her labors the two great desires of the human heart—
the desire of immortality and the desire of superiority and makes
them secure for her absolute voluntary attention.
The grammar school teacher secures attention through new
subject-objects and corresponding relation-objects, through in¬
tellectual ideals and through ready-made concepts and judg¬
ments and conclusions. However, let us not forget that the new
object-objects and the new constructions of the grammar school
department continue to develop the perception and the memory
and to stir the curiosity and to awake the imitativeness of the
pupil; let us not forget that this curiosity continues to impel him
to engage in games—whether baseball or football or otherwise—
and gifts and stories and that this imitativeness continues to
lead him to construct now useful articles in manual training and
168
SELF-DETERMINATION
domestic science and to grow vegetable gardens according to the
laws of scientific agriculture.
The new subjet-objects and corresponding relation-objects
of the grammar school department continue to keep alive the
self-consciousness and to arouse the desire of immortality of
the child; this desire continues to move him to measure dimen¬
sions, to observe the time, to count objects, and to find out the
causes of things.
The ideals of the grammar school department continue to
develop the imagination and to draw out the emulation of the
pupil; this emulation continues to compel him to approach his
now fixed sentimental and volitional ideals—in color—whether
or not the pupil's ideal color is like his own color as indicated by
the song, "Coon, Coon, I Wish My Color Would Fade;" in hair
—whether or not his ideal hair is like his own hair—as indicated
by a million Afro-Americans who have straightened their hair;
in dress—whether or not he is able to dress like his ideal—as in¬
dicated by a hundred thousand Afro-American dudes and poor
fashionable women; this emulation continues to impel the pupil
to approach his ideal in many ways too innumerable to mention.
Also, here, in this department, the pupil enjoys the companion¬
ship of all his fellow citizens in the study of the history of his
country and in the study of the geography of the race-varieties
or nations. And if the pupil's race-variety or nation is omitted
from his history and geography it will be difficult at first for
him to learn these subjects for he now forms his intellectual
ideals and he will logically see the impossibility of his approach¬
ing approximately his ideals.
The ready-made concepts and judgments and conclusions of
the grammar school department develop the conception, the
judging and the reasoning of the pupil. The concepts of readers
and geographies and of the physiologies, the principles of arith¬
metic, and the logic of grammar are so difficult that not only the
teacher must use games and gifts and dramatization to arouse
the curiosity of the pupil, not only she must use manual training
and domestic science and vegetable gardens to awake his imita-
tiveness and desire of property, not only she must use the causes
THE SALVATION OF THE RACE
169
of things to keep alive his desire of immortality, not only she
must use his now fixed sentimental and volitional ideals to draw
out his emulation, but also she must use an exact marking system
to bring forth his esteem, and, too, she must use places of power
and trust such as literary clubs afford in order that she may hold
his attention and in order that she may teach him the many
things that he ought to know. In other words, the grammar
school teacher must be able to touch at any time all the desires,
both personal and social, known to the human soul in order to
hold the attention of her pupil long enough to teach him one idea
a day, five ideas a week, twenty ideas a month, and one hundrd
and eighty ideas a year in a given subject.
Not only so, but she must use these many and sometimes
conflicting desires to secure absolute attention, but she must be
able to direct those same desires so that the pupil will not be
selfish and haughty and over-ambitious in his disposition and
character. Oh, what a difficult task! What a tremendous respon¬
sibility! No wonder that the grammar school department con¬
tributes to old maids and gray hairs for if a teacher is success¬
ful here the honor and fame is worth all the sacrifices—all the
cost.
Finally, the high school teacher secures attention through
new object-objects and new constructions, through new subject-
objets and corresponding relation-objets, through new fixed in¬
tellectual, sentimental and volitional ideals, through new con¬
cepts, new judgments, now conclusions, and through the many
desires and emotions and affections of the student. All these
things continue to draw out the many desires of the student—
from the desire of knowledge to the desire of superiority and
worthy ambition. All these many and sometimes conflicting de¬
sires continue to move him to give his undivided attention, to
things of sense, to material knowledge or percepts, to dispositions
and character, to intuitive ideas, to phantasms and images and
fixed ideals, to general notions and judgments and conclusions,
and to final conclusions and plans and acts. If, then, through the
study of psychology the student examines his soul and finds his
calling in the world and fills it with honor to himself and credit
170
SELF-DETERMINATION
to his clan, the high school teacher will have received his reward,
for a small salary is no substitute for all the toils and labor and
self-sacrifice.
PAUL LAWRENCE DUNBAR.
The Poet.
The songs of the late Paul Lawrence Dunbar of Dayton,
Ohio, represent the best there is in the poetry of black folk.
The writer shall not forget the first time he ever saw Dun¬
bar. It was in the nineties and at Knoxville College, Knoxville,
Tennessee. The Afro-American students of Maryville College,
the Normal students of Freeman's Normal Institute, and a few
Afro-American citizens of Maryville, Tennessee, 16 miles south¬
east of Knoxville, Tennessee, chartered a train of three coaches
and went to hear the poet himself.
I shall not soon forget that, on that evening, Mr. Dunbar,
so astounded, so pleased, and so electrified his auditors that,
when he finished his readings, nobody moved for several min¬
utes. After several minutes of silence, Mr. Dunbar arose, gave
one more reading, and, then, the audience arose, let loose their
pent up feelings, and cheered and cheered and cheered with a
wonderful enthusiasm. I like all his poems. In folklore, I think
Dunbar is without a peer. Everybody knows his "Lyrics of
Lowly Life."
THE POET AND HIS SONG.
A SONG.
A song is but a little thing,
And yet what joy it is to sing!
In hours of toil it gives me zest,
And when at eve I long to rest;
When cows come home along the bars,
And in the fold I hear the bell,
At night, the shepherd herds the stars
1 sing my song and all is well.
THE SALVATION OF THE RACE
There are no ears to hear my lays
No lips to lift a word of praise;
But still, with faith unfaltering,
I live and laugh and love and sing.
What matters yon unheeding throng?
They cannot feel my spirit's spell
Since life is sweet and love is long,
I sing my song, and all is well.
My days are never days of ease;
I till my ground and prune my trees.
When ripened gold is all the plain,
I put my sickle to the grain.
I labor hard, and toil and sweat,
While others dream within the dell;
But even while my brow is wet,
I sing my song, and all is well.
Sometimes the sun, unkindly hot,
My garden makes a desert spot;
Sometimes a blight upon the tree
Takes all my fruit away from me;
And then with throes of bitter pain
Rebellious passions rise and swell;
But—life is more than fruit or grain,
And so I sing, and all is well.
—Dunbar.
RELIGION
I am no priest of crooks nor creed,
For human wants and human needs
Are more to me than prophets deeds,
And human tears and human cares
Affect me more than human prayers.
172
SELF-DETERMINATION
Go, cease your wail, lugubrious saint!
You fret high heaven with your plaint.
Is this the Christian's joy you paint?
Is this the Christian's boasted bliss?
Avails your faith no more than this?
Take up your arms, come out with me,
' Let Heaven alone; humanity
Needs more and Heaven less from thee.
With pity for mankind look around,
Help them to rise—and Heaven is found.
—Dunbar.
IN PROSPECT OF WAR.
When the bright star of peace from our country was clouded,
Hope fondly presaged it would soon reappear;
But still dark in gloom the horizon is shrouded,
And the beacon of war blazes direfully near.
Fled now are the charms which the heart once delighted,
Forgot the enjoyments tranquility gave;
Every flow'ret is withered, each blossom is blighted,
But the wreath that encircles the brows of the brave.
Though enchanting that wreath to the votary of glory,
Who soars on the pinions of vict'ry to fame;
Though the patriot bosom beats high at the story
That emblazons with honor America's name;
Yet, 'tis only in blood that the laurel can flourish,
'Tis honor's red trophy, 'tis plucked from the grave;
And the tears of the widow and orphan must nourish
The wreath that encircles the brows of the brave.
Yet spurned be the man, to true feeling a stranger,
Who refuses to valor the weed it has won;
'Tis a prize dearly won amid peril and danger,
And shall live when eternity's march is begun.
PAUL LA.WRENCE DUNBAR
THE SALVATION OF THE RACE
173
Be the arm ever hallowed for freedom contending,
Where the star-adorned banners of liberty wave,
For the Heaven-blest cause which the sword is defending
Renders sacred the wreath that encircles the brave.
But blame not the bard, that with humane aversion,
He shuddering turns, as the battlestorm lours,
And exults that the aim of the warrior's exertion,
Peace sanctioned by honor, ere long shall be ours.
Then the warrior shall sheathe, with a smile of devotion,
The blade that he wielded his country to save,
And the laurels they won on the field or the ocean
Immortal shall bloom 'round the brows of the brave.
—Halleck.
THE STAR SPANGLED BANNER
Oh, say, can you see, by the dawn's early light,
What so proudly we hail'd at the twilight's last gleaming.
Whose broad stripes and bright stars, thro' the perilous fight,
O'er the ramparts we watched, were so gallantly streaming?
And the rockets' red glare, the bombs bursting in air,
Gave proof thro' the night that our flag was still there.
Oh, say, does that star-spangled banner yet wave,
O'er the land of the free and the home of the brave!
On the shore dimly seen thro' the mist of the deep,
Where the foe's haughty host in dread silence reposes,
What is that which the breeze, o'er the towering steep,
As it fitfully blows, half conceals, half discloses?
Now it catches the gleam of the morning's first beam,
In full glory reflected, now shines on the stream;
'Tis the star-spangled banner; oh, long may it wave,
O'er the land of the free and the home of the brave!
And where is that band who so vauntingly swore
That the havoc of war and the battle's confusion,
174
SELF-DETERMINATION
A home and a country should leave us no more ?
Their blood has wash'd out the foul foot-steps' pollution,
No refuge could save the hireling and slave
From the terror of flight or the gloom of the grave.
And the star-spangled banner in triumph doth wave
O'er the land of the free and the home of the brave!
Oh, thus be it ever when freemen shall stand
Between their lov'd homes and wild war's desolation;
Blest with vict'ry and peace, may the heav'n rescued land
Praise the pow'r that hath made and preserv'd us a nation!
Then conquer we must, when our cause it is just.
And this be our motto: "In God is our trust!"
And the star-spangled banner in triumph shall wave
O'er the land of the free and the home of the brave!
—Francis Key.
NIGGER THIS, NIGGER THAT.
Apologies to Mr. Rudyard Kipling)
(By Mrs. Josia Craig-Berry, Oklahoma City, Okla.)
I went into a restaurant and sat down in a chair;
The waiter he up and says, "We serve no niggers here."
The people at the tables laughed and giggled fit to die;
I went into the street again and to myself, says I,
Oh, it's "Nigger this and nigger that," and "nigger, go away!"
But it's "Thank you, Mister Colored Man," when the band be¬
gins to play.
When the band begins to play, my boys, and bombs make night
like day.
Then it's "Thank you, black American," when the band begins
to play.
I went into a theatre as sober as could be;
They gave a drunken white man room, but hadn't none for me.
They sent me to the buzzard roost or else they sent me home,
But when it comes to fighting, Lord, they'll give me plenty room;
T.HE SALVATION OF THE RACE 175
For it's "Nigger this and "nigger that," and 'nigger, wait out¬
side,"
But it's "Special trains for negroes" when the troopship's on
the tide.
When the troopship's on the tide, my boys, and you clamber
o'er the side,
Then it's "Special trains for negroes" when the troopship's on
the tide.
Yes, making mock of faces that labor while you sleep
Is easy, and it's brutal, and it's also mighty cheap,
And struggling, trembling negroes to a tree or to a wall
Is ever so much safer than to face a cannon ball.
Then it's "Nigger this and nigger that," and "Niggers have no
soul."
But it's "Strong black line of heroes when the drums begin to roll.
When the drums begin to roll, my boys, and the Reaper takes
his toll,
Then it's "Tried and true black heroes, when the drums begin
to roll.
We aren't all black heroes and we aren't blackguards, too.
But simple human beings most remarkable like you;
And if sometimes our conduct isn't all your fancy paints,
Why negroes in the southland can't grow into plaster saints.
While it's "Nigger this and nigger that," and "Nigger, fall be¬
hind."
It is "Please walk in front, sir," when there's trouble in the wind.
We're the very first to fall, my boys, yet we leave our homes and
kind,
For it's "Please to walk in front, sir,' when there's trouble in
the wind.
Some talk of better things for us, of school and work and all.
We'll wait for some advancement if you'll treat us rational.
Don't bother 'bout our morals so, but make the Stripes and Stars
To us an emblem of the free, and not of prison bars;
176
SELF-DETERMINATION
For it's "Nigger this and nigger that," and "Kill the burly brute."
Yet we black men saved you Teddy when the guns began to shoot;
And we've helped you all the long hard way from Concord to
Carizal,
And we'll help you, Uncle Sam, against the Germans and them all.
We will do our bit for freedom's sake—your own, and ours, and
home.
We will fight in muddy trenches or we'll brave the ocean's foam.
It's been "Nigger this and nigger that," and "Get on off the
earth."
Yet, our own dear land of Dixie is the place that gave us birth;
Yes, we'll brave the common enemy on land, on sea, or sky;
If you'll only let us live in peace, we will show you how to die.
THE TUNE.
In poetry, dactylic verses and iambic verses are the tune
that kills spiritual slavery; in pure music, the majors are the
tune that kills spiritual slavery.
In poetry, trochaic verses and spondaic verses produce spir¬
itual slavery; in pure music, the minors produce spiritual slav¬
ery. It is necessary that all verses be taught in our schools. But
it is necessary that dactylic verses and iambi verses prevail, in
the kindergarten and in the primary grades. It is necessary
that majors and minors be taught in our schools. But it is nec¬
essary that majors prevail in the kindergarten and in the pri¬
mary grades.
So the editor understands why the New York Board of Ed¬
ucation took Afro-American folk-lore out of the course of study
of New York. Why, they said that the language of the Afro-
American folk-lore was not the best English and for that reason
the Board of Education of New York had decided to drop said
folk-lore from the course of study. I know from their statement
that bad English is one of the reasons for said change in the
said course of study. But I read between the lines and state
that it is my honest belief that somebody on that school board
saw spiritual slavery for the children and people of New York
if Afro-American folk-lore with its trochaic verses and its spon-
THE SALVATION OF THE RACE
177
diac verses should remain in the course of study of the great
city of New York.
In my opinion, Afro-American folk-lore was placed in the
New York course of study because New Yorkers think and act
on their intellectual belief and when they saw said folk-lore,
they thought that the children of New York should know all
about it. But the man who thinks always has another thought
coming, and when the said board of education, in my opinion
saw the spiritual slavery of Afro-American folk-lore they de¬
cided that it was not the best for their schools. "
White men and women want a system of education for their
children that will produce free men and women.
So we Afro-Americans must insist that our children receive
the kind of education that will produce free men and women out
of our children in this land of the free and home of the brave,
We and our children must stand the test of democratic gov¬
ernment and it is absolutely necessary that we be spiritually free
with the character of self-government.
UNCONSCIOUS SONG.
Music represents and reveals an ideal feeling. In the kin¬
dergarten, in the primary department, in the grammar school,
and in the high school, the teacher must listen to the unconscious
songs of each child, of each pupil, and each student in order to
find out with a certainty each one's ideal feeling. It is erron¬
eous to try to find out a pupil's ideal feeling from that pupil's
conscious songs; for, instead of singing a song according to His
ideal feeling, he may sing a song to please the teacher or to sat¬
isfy the visitor. You may tell him to sing what he likes, and
then he may sing a song to please the other fellow. Why, in or¬
der to find out the pupil's ideal feeling, it might be better to find
out his song that he does not want you to hear. Your sole ob¬
ject is to find out the child's ideal feeling or the pupil's ideal feel¬
ing, or the student's ideal feeling. It is true that his music, vo¬
cal and instrumental, represents and reveals his ideal feeling; but
the teacher must find out what that is by means of pedagogy.
Hence, she must listen to his unconscious songs to find out his
178 SELF-DETERMINATION
ideal feeling. Moreover, you might take your own musical
measure by standing in a mammoth cove of the mountains and
there sing your sweetest song or play your finest melody, because
the feeling of the rocks and of the waters timed and pitched by
your voice or by your instrument will echo and re-echo the same
sweet strains.
Teachers, if you want to discover the ideal feeling of your
pupil, you must listen to his unconscious songs of nature, of
friendship, of patriotism, and of religion. Here, your pupil's
songs of religioh may reveal whether or not his faith is in him¬
self or in somebody else or something else. It s absolutely nec¬
essary for the teacher to know whether or not the pupil's faith is
in himself or in somebody else or in something else. We must
know with some degree of certitude what the pupil's ideal feelings
are before we can intelligently change them in song. I insist that
we teachers should do things with a reasonable knowledge that it
is correct. I might add that every public school system needs a
Supervisor in Music—somebody who can tecah the teachers, or
who can teach the majority of the teachers.
Music is such a fine art that every school system ought to
try to develop the pupils to the greatest efficiency and originality
in music. It is very easy for Afro-American teachers to get
music in the universities. Boards of Education can see to it that
good Supervisors in Music are employed.
Since the sentimental being not only inaugurates the music,
but also directs it, and since Afro-Americans are now emphasiz¬
ing the feeling in them, it is easy for us to sing all the other folks
"off the globe." However, it is very necessary for us to get har¬
mony in our vocal music and in our instrumental music. We
must train our voices and practice with our instruments. In or¬
der to be prepared in things, we must submit to excellent train¬
ing. Everything and everybody loves music, and if we can not
win the hearts of the dominant race-variety in any other way,
we can capture them with music.
Let the public school music be excellent in Afro-American
schools. It is very neeessary for the state government in revo¬
lutionizing our school system to make normal boys an-d girls and
THE SALVATION OF THE RACE
179
men and women out of Afro-Americans to see to it that only
songs of freedom are taught to the children in the kindergarten
and to the pupils in the primary department, for the children and
pupils in these departments are forming ideals and any other
ideals than the ideals of freedom are a menace to democracy and
democratic government. Students in the junior high and in the
senior high may learn to sing songs of slavery with no loss to
the state and its citizens and perhaps a gain in pure music. So,
the music of our mothers and fathers need not be lost to us for
the reason that we can teach it to Afro-American adults with
propriety and with patriotism. Thank God, such music is not in
our primary courses of study, and we escape thereby the influ¬
ence of such music upon our children. Therefore, I do not see
why some Afro-American teachers permit such songs to be sung
in the primary grade*. Let us think a little and think for our¬
selves and our state.
180 SELF-DETERMINATION
MUSIC—THE FONT OF SOULS.
"He who hath no music in his soul;
Is not moved by the concord of sweet sounds,
Is fit for treasons, stratagems and spoils;
The motions of his inward spirit dull as night,
His affection is as dark as Erebus.
Let no such man be trusted;
Mark the music."
Music is pure rhythm. It is not rhythm with words; it is
rhythm without words. Music is pure rhythm. Then, what is
rhythm ?
In song, rhythm represents the feeling of souls. Words rep¬
resent ideas. They are not the ideas themselves; they represent
ideas. Words are divided into syllables. Rhythm represents
the feeling of souls. It is not the feeling itself; it represents
the feeling of the living souls and the dead souls of heaven and
earth. Sometimes, rhythm has for its measure one accented syl-
lible; sometimes, one accented syllable and one unaccented syl¬
lable; sometimes, one accented syllable and two unaccented syl¬
lables.
For example of the first, in Tennyson's poems, we read:
"Break, break, break."
For example of the second, in Longfellow's poems, we read:
"Tell me not in mournful numbers,
Life is but an empty dream."
For example of the third, in translated Hellenic verse, we
read:
"To the front, ye brave sons of Sparta."
And just as words represent ideas, rhythm represents the
feeling of souls. Hence, in song, rhythm represents the feeling
of souls because that is the meaning of the term.
THE SALVATION OF THE RACE
181
As a result, rhythm is a regular recurrence of accented and
unaccented syllables in reading.
Now, if rhythm represents the feeling of souls, and if mu-
is is pure rhythm; it represents the feeling of souls.
It represents the feeling of souls of dead rocks; it repre¬
sents the feelings of souls of living plants; it represents the feel¬
ing of souls of brute animals; it represents the feeling of souls
of men—it represents the feeling of souls of the living and the
dead. And just as words represent ideas, music represents the
feeling of souls.
As a result, the souls of heaven and earth bathe themselves
in sweet music.
And why not? The feeling of the soul of rocks or, tech¬
nically speaking, the chemical affinity of the soul of rocks is a
regular recurrence of definite multiples of the first combination
of elements; for, according to the Law of Multiple Proportions;
if two bodies combine in more than one proportion, the ratios
in which they combine in the second, third, and subsequent com¬
pounds, are definite multiples of those in which they combine to
form the first. For instance, in the compounds of nitrogen, two
parts of nitrogen will unite, first, with one part of oxygen, then,
with two parts of oxygen, then, with three parts of oxygen, then,
with four parts of oxygen, then, with five parts of oxygen—
making nitrogen oxides from nitrogen monoxide to nitrogen pen-
toxide. Also, the proportion of compounds is the same every¬
where in earth-life; for, according to the Law of Definite Pro¬
portion, any given chemical compound contains the same ele¬
ments combined in the same proportions. For instance, two
parts of hydrogen always and everywhere unite with one part
of oxygen to form water. So in all the compounds of earth-life
and everywhere, the feeling of the soul of dead rocks is a regu¬
lar recurrence of definite multiples of the first combination.
Therefore, the feeling of the souls of earth-life both on land and
sea is regular and uniform, and in music which is pure rhythm,
these precious souls of earth-life everlastingly bathe themselves.
At this moment, let us with the famous violin enter a mam-
182
SELF-DETERMINATION
moth cave of the mountains; let our skilled violinist play heaven's
sweetest music. Now we hear the sweet strains of the violin;
and now we hear the echoing* rocks, as if tuned and pitched by
our violin, giving back the same sweet strains; and now, louder
and louder, until it seems as though a thousand violins were hid¬
den in the gigantic rocks and the little rippling stream; and now,
sweeter and sweeter, until our violin stops and our ears join in
the reverberations and ring and ring and ring with the melo¬
dious music of the mountains.
At this moment, let us sit down on the shores of the rolling
sea and listen to the wierd music of the sea as the huge waves
rush upon the shores, halt for a moment, and rush out to sea
again with a regularity and a uniformity that is indeed awful
and altogether sublime.
Let us listen until we hear the regular beats of the surging
heart of the mighty deep and the everlasting pulse of the vast
waters. Let us listen until the huge waves recede and the roll¬
ing sea is calm and our souls filled with an awful sympathy weep
too and kiss the immeasureable and fathomless waters of the sea.
At this moment, we can not forget that music represents
the feeling of souls, and, as a result, the souls of heaven and
earth ever and anon bathe themselves in sweet music.
And why not? The feeling of the soul of plants or, tech¬
nically speaking, the sap of the soul of plants show a regular
and uniform exhibit. Go out into the garden and examine the
vegetables, go out into the fields and examine the grain, go out
into the forest and examine the trees,—investigate all plant life
from little sea-weeds to great oaks under all climes and all con¬
ditions and from pole to pole and you will find that every leaf
that comes from the stem of plants is regular and uniform.
Hence, all axiliary buds which form branches are either oppo¬
site, that is, on both sides of the plant or alternate, that is, the
one on one side and the other on the other side of the plant uni¬
formly above the former.
Therefore, the feeling of the souls of plant-life show a reg¬
ular and uniform exhibit, and in song, rhythm which represents
THE SALVATION OF THE RACE
183
that feeling is regular and uniform, and, in music, which is
pure rhythm, these useful souls of plant-life forever bathe them¬
selves.
Why, he is robbed of his birth-right—he who has not stood
in a growing garden in the evening and heard the soft music as
the zephyrs play on the embracing vines. He is robbed of his
birth-right—he who has not walked through a green field of
waving grain and heard the gentle and delightful music as the
bending grain courtesy each other in the whirling breeze. He is
robbed of his birth-right—he who has not stood in a forest and
heard the awful music of the forest when the gale is high and
leaves like birds take wings and branches bow to each other and
the beautiful poplars burst and break and the sturdy oaks shud¬
der and the tall pines mourn and the whole earth appears as one
grand opera.
I repeat, music represents the feeling of souls, as a result,
the souls of heaven and earth bathe themselves in sweet music.
And why not? The feeling of the souls of brute animals is
revealed first in their songs. It is revealed in their ragtime, in
their sentimental music, and in their classical selections. The
hounds howl in the chase, the coyotes yelp on the prairies, and
the dogs bark at the moon,—all in ragtime. The doves coo, the
chickadees soothe, the katydids thrill, the whippoor-wills stir the
soul, all in sentimental music. But, unless you have heard
in the spring time under the cherry tree the cat-bird and in the
meadow the thrush, and in the grove the mocking-bird, and in
the evening the nightingale, you have not heard* the classical
music of brute animals. Indeed, they sing and they challenge
the lords of creation in music.
The feeling of the souls of brute animals is revealed second¬
ly in .their sympathy. Nothing charms a brute animal like mu¬
sic. Music has called foxes from their holes and the birds from
their nests. Music has calmed the anger and, for a time, satis¬
fied the hunger of ferocious beasts.
And briefly speaking, music represents the feeling of souls
and, as a result, rocks and plants and brute animals forever bathe
themselves in sweet music.
184
SELF-DETERMINATION
And why not ? The feeling of the souls of men is expressed
first in their songs. For instance, the feelings of the souls of
black folk can be seen in the "Old Plantation Melodies" in the
"Lyrics of Lowly Life," and in the Afro-American folk-lore.
Again, I am told that some African tribes sing not in minors,
but in majors—an indication of the fact that they or their an¬
cestors were at some time a conquering people. Why the feeling
of the souls of men is expressed in their ragtime, in their senti¬
mental music, and in their classical selections. Of the ragtime,
I need not mention for it is only important since, in recent years,
it has been sung in every American home and has almost changed
the American ideal of good music. So, I pass to recall once more
Homer's Iliad, the masterpiece of the ages, and Virgil's Aenead,
the Iliad of ancient Rome. Their, I pass to national airs and
mention in particular the German national air Deutchland Uber
Alles, and the French national air. La Marseillaise, and our own
Star-Spangled Banner. Then, a wish to remind you of the sweet¬
est songs of our human and religious life—I refer to the songs,
"Home, Sweet Home," and "Lead, Kindly Light." Of a truth,
the feeling of the souls of men is expressed in their ragtime, in
their sentimental music, and in their classical selections.
Again, the feeling of the souls of men is expressed in their
musical instruments.
Men love music; they cultivate the human voice; they cre¬
ate musical instruments. So in festivities, men play their vio¬
lins; in religious worship they have for their accompaniment
their great organs. In war, men blow their cornets; in peace
they love their grand pianos. Men love music; they love to hear
the echoing rocks and wierd music of the sea; they love to hear
the zephyrs play on the embracing vines and the grand opera of
the forest; they love to hear, did I say, ragtime; well, they love
to hear Black Patti in her palmiest day as she stands on the
stage of nations and peoples and moves her thousands to laugh¬
ter and tears; they love to hear Blind Tom touch the keys of the
grand piano and reproduce the masterpieces of Handel as if Han¬
del did not have hands and recall the masterpieces of Beethoven
THE SALVATION OF THE RACE
185
as though Beethoven never knew a Bee, and then play original
selections until countless thousands stand, drawn up by the
power of his matchless music.
Men love music,—better than bread, better than literature,
better than life itself.
Truly, the world was made for man, for the whole world is
keyed to music. The harmony of rocks is such that a pin drop¬
ped on a rock will send a vibration throughout the length and
breadth of the universe and a pebble thrown into the sea will
start waves that will reach the farthest shores.
The harmony of plants is such that a little cut with a pen¬
knife will affect the whole plant.
The harmony of brute animals is such that the consciousness
of a sensation is a subject for attention and perception and phan¬
tasy and memory and an antecedent for inevitable consequences.
The harmony of men is such that the consciousness of a sen¬
sation is not only a subject for attention and perception and
phantasy and memory but also a subject for apperception and
conscience and imagination and conception and judging and reas¬
oning and deliberation and choice and volition,—a subject for
the entire consciousness.
Finally, then, rocks and plants and brute animals and men,
love music; they love harmony; and indeed, in the language of
another, "Music is the baptismal font of the soul."
186 SELF-DETERMINATION
HUMANE LAWS.
The states of the Union have "humane laws laws prohib¬
iting citizens from abusing "dumb brutes"—brutes that cannot
talk.
If a horse is beaten by his master or driver until he bleeds
or whelps, upon complaint by some citizen, his driver is ar¬
rested and fined for inhuman treatment of dumb brutes. If a
citizen for no purpose knocks off a cow's horn, upon complaint
by some citizen or officer of the law, the offender is brought into
court and fined for violating the "humane laws."
Mark you, these laws apply only to dumb brutes.
The states of the union have laws for the protection of birds,
especially those birds that are friends to the farmer since they
help to rid the farmer's crops of certain insects or enemies. If a
man kills certain birds or cripples them in any way wilfully, he
is, a violator of the law. Of course, these bird laws are not "hu¬
mane laws." I simply refer to these laws to show the great pro¬
tection to birds and even to plants in some states. So, the states
of the Union have laws for the protection of trees and of birds
and of dumb brutes,—brutes that cannot talk.
In the states, the sentiment of the people is such that these
laws for the protection of plants and of animals and these "hu¬
mane laws" are enforced. Sometimes, human societies are or¬
ganized for the purpose of prosecuting persons guilty of violat¬
ing "humane laws." In the school room, teachers instruct the
children to be kind to dumb brutes. They say to the children
that it shows culture and refinement when one is kind to dumb
brutes. In the grammar and high schools, teachers argue that it
is unworthy of a man for him to abuse nature in any form es¬
pecially plants and dumb animals. The maxim, "Use but do not
abuse nature," is held up to youths in college and in university
Remember that the sentiment of kindness to dumb brutes
THE SALVATION OF THE RACE
187
and against the abuse of trees and other plants is instilled into
the child in the kindergarten or allowed to develop in the child
in the kindergarten and it is fostered in the primary grades and
appealed to for action in the grammar and high department.
In all race-varieties except the red man and the black man
under the stars and stripes, the government permits the natural
and normal sentiment of integrity of persons and of things to
grow in the soul of children so that they may grow in culture
and refinement.
Not only so, but courses of study contain matter for instruc¬
tion against the abuse of dumb brutes and for the protection
of birds and trees and so forth when the pupils are in the pri¬
mary schools. The teachers of all race-varieties except the black
race-variety can build up a sentiment in their children for the
enforcement of "humane laws" and for the protection of birds
and of plants.
In the first place, the teachers of our race-variety are al¬
lowed to destroy the integrity of the child in the kindergarten
so that he will desire to destroy persons and things under the
delusion that "mamma'll fix it" or "teacher'll fix it."
In the second place, the laws state that primary teachers
must use certain primary readers which are designed for white
boys and girls to the exclusion of all others so that black boys and
girls cannot build up self-confidence and worthiness in their spir¬
its. In other words, Afro-American children under the present
school system may not feel a worthiness and a self-confidence
and, hence, if any black boy is unkind to dumb brutes, he may
not feel any unworthiness. Then, in after years, you may not
be able to appeal to the black boy in order to stop his destruction
of birds and of plants and his abuse of dumb brutes. The strong
arm of the statutory law must find this black boy and perhaps
imprison him before he will stop violation of the "humane laws"
and laws for the protection of birds and of plants. The taxpay¬
ers complain because the court cost is great in the county. The
dominant race-variety point to black men and women as "brutes."
They do not seem to stop and think that the system of public in-
188 SELF-DETERMINATION
struction for black boys and girls is different from the system of
public instruction for white boys and girls since white girls have
their own dolls and Santa Claus and their own primary readers
which produce integrity and self-confidence and worthiness and
black boys have white dolls and Santa Claus and white primary
readers which destroy their integrity and withholds from them
a self-confidence and a worthiness that all men ought to pos¬
sess in order to produce good American citizens—citizens who
can be taught to use but not abuse nature—in trees, in birds, and
in brute animals and men.
The dominant race-variety by their system of public in¬
struction in the school room make the black race-variety unwor¬
thy and inhuman and then proceed to call them "black brutes."
Moreover, they do not begin in the primary department to
build up a sentiment for the making of "humane laws" for the
protection of "black brutes" so that white men may not abuse
them and without punishment.
They do not build up a sentiment for the enforcement of
the statutes against white men who abuse black men. They have
no humane societies to see to it that white men are punished
when they mob and burn black men.
It appears to me that, if the dominant race-variety think
that we are "black brutes," they should at once make "humane
laws" for the protection of our race-variety. At once, they should
place matter in their courses of study in the school room to train
■ their children to be kind to "brutes that can talk." Certainly,
they should build up a sentiment against the inhuman and un¬
worthy treatment of black folk. They should do that for the
protection of white civilization, for the development of culture
and refinement among the dominant race-variety.
Of course, it appears that black men think and, so, they are
not "black brutes" for brutes do not think. It appears that at
least we are men homines at least, human beings. Therefore,
the treatment that black men receive without the punishment of
members of the dominant race-variety who boast that they harm
Afro-Americans resolves itself into a great injustice especially,
ABRAHAM LINCOLN
THE SALVATION OF THE RACE
189
when, by their system of schools, the dominant race-variety pro¬
duce spiritual slaves out of black children in this country so that
they make and remain men homines or just human beings unless
the Saviour comes and when they know that such injustice will
make "hate" dominate the souls of black folk in the distant fu¬
ture, and in a suffering and bleeding evolution just as it has
done in all the ages gone by.
Unless you are men viri, there is no sentiment in this coun¬
try to protect you from the abuse of the citizens of the dominant
race-variety. Unless you have self-confidence and integrity, you
cannot stand the test of democracy unless you can govern your¬
self, you do not fit well in these United States. And unless the
dominant race-variety, through their systems of public schools,
will make the black folk worthy, "hate" will dominate the souls
of black folk and result in worthiness just as it would in Afro-
American text-books in the primary department of Afro-Ameri¬
can schools and Afro-American dolls and Santa Claus in Afro-
American kindergartens.
Well, we are called "black brutes," and there are no "hu¬
mane laws" "o protect us from the abuse of the dominant race-
variety. li» some states there is no sentiment taught in the pri¬
mary department of white schools against the abuse of black
people. In =ome states there is no sentiment to enforce the pres¬
ent statutes against members of the dominant race-variety when
they harm black men.
Oh! iet us stop and consider the "race problem." Let black
men and white men who think invite the savior—the intellect—
to consider culture and refinement. Let us get busy. Let black
men ask that they be allowed to educate their children in their
own ideals and let white men grant their request in the name of
right, of country and of civilization.
If the rules of boards of education should be changed in or¬
der to accomplish the result, change them. If statutory laws
should be made to accomplish the result, make them. If consti¬
tutions must be amended, amend them in order to accomplish
the result now and within a generation.
190 SELF-DETERMINATION
Manners are taught to children so we must begin in child¬
hood to solve this all important problem. Let us approach it
with a spirit to solve it in peace and not in war, and that too, in
one generation.
If black men think and, consequently, they are not brutes,
if they lack self-confidence because they have not their own pri¬
mary readers in public schools, and if they lack integrity because
they have not their own dolls and Santa Claus, let white men and
black men who are brave enough to dare the right thing to ask,
today, the legislature for laws that will change that condition and
the sentiment in America to protect all men who are worthy will
protect black men, too.
THE SALVATION OF THE RACE
191
PEONAGE.
Peonage is a form of involuntary servitude. For a long
time, the laws of some states made it a misdemeanor or felony
for an employee not to carry out his contract. Hence, some men
were imprisoned for debt and held in involuntary servitude con¬
trary to the 13th amendment of the federal constitution which
says that "neither slavery nor involuntary servitude, except as a
punishment for crime, whereof the party shall have been duly
convicted shall exist within the United States, or any place sub¬
ject to their jurisdiction." Of course, if the law makes the fail¬
ure to pay a debt or civil obligation a crime, it would not be in¬
voluntary servitude under the 13th amendment of our federal
constitution. But imprisonment for debt is not to be tolerated
neither in the courts nor out of courts under our system of gov¬
ernment. So the federal judiciary declared all laws which im¬
prisoned for debt null and void and unconstitutional. Again
the opinion of the United States Supreme Court which represents
the sober judgment of the intellect of three-fourths of the peo¬
ple of these United States prevailed over the legislative laws
which represented the will which can be enslaved of a majority
of the persons voting, in those states where legislatures passed
the "peonage laws."
Moreover, it is both interesting and gratifying to note that
the federal district judges who stopped peonage in the south
were southern men who were brave enough to stand up for right
and country and civilization.
The editor thinks that the south must depend upon her brave
men to do for the south whatever ought to be done under our
states and national constitutions. Too much praise cannot be
bestowed upon those southern judges who have sat on the fed¬
eral bench of the federal judicial districts of the south and with-
192 SELF-DETERMINATION
out fear or favor dispensed a single handed justice to all citizens
of the southland, be they white or black.
All Afro-Americans would like to stand as bailiff in those
district courts and cry forever, "long live the southern federal
judges" who have been brave enough notwithstanding their tra¬
dition to do their duty and represent not the will of the majority
of the voting people in the south, but the sober judgment of the
intellect of three-fourths of the people of this nation.
The federal judiciary, who interprets the federal constitu¬
tion, like the federal constitution, represents the sober judgment
of the intellect of three-fourths of the people of this nation. Then,
why should anyone strike the federal judiciary down or the ju¬
diciary of any state? Why should Senator Owen, although he
gives his reasons, attempt by senatorial resolution or otherwise
to strike down the bulwark of American personal liberty—the
United States Constitution and the United States Supreme Court?
We all know and recognize the fact that Senator Robert L.
Owen thinks and we wonder, since he has another thought com¬
ing, that he did not wait for it.
Without the United States Supreme Court, there would be
peonage in this country first of black men and next of white men.
Without that judiciary there would be a legal disfranchisement
of men, first of black men, next of white men. Without that ju¬
diciary, there would be now either a government of plutocracy
or a government of mobocracy in America.
Unless there is a tribunal where the people can register ef¬
fectively their sober judgment, our country could not be saved
for a decade, Unless the saviour—the intellect—of the people
of this country can rule this country, democratic government can
not exist for a decade. Unless we have the United States Su¬
preme Court, the clock has struck for the end of popular govern¬
ment in the new world.
Again, I must state that peonage is a form of involuntary
servitude. Since nature has decreed in fire and blood that even
spiritual slavery is wrong, then peonage, which is a form of
slavery, is wrong, and if there is no judiciary to stop peonage,
THE SALVATION OF THE RACE
193
nature in time will stop it in a suffering and bleeding evolution.
I mention these things for I notice that the dailies say that
there should be a referendum on the Owen resolution, which
provides that the United States Supreme Court shall not have
the power to annul acts of congress, and I desire to begin now
to inform all Afro-Americans that the judiciary is our saviour
and the saviour of all the people of this nation.
Of course, if they take away the supreme power of the fed¬
eral judiciary, they will soon take away the supreme power of
the state judiciary.
The will of the people which can be enslaved and the senti¬
ment of the people, which sentiment can be enslaved together
will be the supreme law of the land.
No doubt about it, this generation would see the end of this
Republic and reap the reward of wrong customs and traditions
like the powers of Europe who fight neither for territory and
power, nor for mere existence, unless by even existence former
. customs and traditions right or wrong may obtain in their coun¬
try.
The ideals of the children of the central powers and the
ideals of the children of the allies were fixed in the cradle and
today they fight, that those ideals, right or wrong, may live for¬
ever. They all fight that their ideals may live forever.
There are three persons in the god-head and there are three
branches of the government of the people—all equal in power and
glory. Nothing is more reasonable than for us to have three
branches of government, where the one is a check upon the other.
In a democracy, we must have a volitional branch of govern¬
ment and a sentimental branch of government and an intellect¬
ual branch of government. In a democracy, in some branch, the
sober judgment of the people must prevail if we wish to be saved.
In a democracy, we must have a saviour.
Many times in the history of our republic the judiciary has
saved us and let us hope and pray that the judiciary will save us
forever.
"Long live the judiciary that kills peonage an$ disfranchise-
194 SELF-DETERMINATION
ment and is willing to destroy inferior public accommodations
for Afro-Americans in these United States."
May the day come to our land when it will not be necessary
to burden the judiciary with peonage or disfranchisement or
with inferior public accommodations for Afro-Americans for
the reason that our public schools educate each nationality under
the stars and stripes in his own integrity his own self-confidence
and in true manhood so that all will be free men and women and
all will love their country and all will be harmonious and effi¬
cient citizens.
Relics of Barbwrism.
In this book, I have tried to narrate or to describe or to ex¬
pose all my terms before I attempt to use them. Sometimes I
have come to a word or term that I refused to mention because I
could neither narrate it nor describe it nor expose it. I refer
to the term which represents a crime in the south that is so re¬
volting to me that, if it be possible that the English language
has words with which to paint or to picture or to expose it, I
can not find those words, at least, no words in the English lan¬
guage with which I am acquainted can, in the least degree, nar¬
rate or describe or expose that term for me. So, I have not called
that word or term in this book. I shall not do so. Let me nar¬
rate and describe and expose those things within the range of
possibility with words.
For that crime, southern jurists and legislators have found
no penalty great enough to satisfy the knightly state govern¬
ments of the south. Of course, the penalty is death by all the
statutes of the land. The penalty could not be stronger and I
would not have it less. The person convicted of such a crime by
a jury of his peers ought to die; dead, dead, dead, by the neck.
In these cases, I am opposed to executive clemency to the guilty.
I think the law should be carried out to the gallows.
So, thinking as I do, I shall never attempt to minimize the
2rime, nor ask executive clemency for the criminal.
And I put these words in' the forefront of this article so that
THE SALVATION OF THE RACE
195
whatever I shall say hereafter everybody will know that all the
sympathy of my soul is with the victim and all the antipathy of
my soul is against the criminal, be he white or black.
Then I shall not speak of the disposition of the criminal in
such cases because, for him, I have nothing to say.
But, I shall speak of the disposition of the accused for the
reason, that under our system of government, the person ac¬
cused of a crime is innocent until he is proven guilty in the judg¬
ment of a jury of his peers.
In the first place, if it is suspected that the accused is an
Afro-American then, the officers of the law seize any Afro-Amer¬
ican if citizens do not beat them to it. The mob declares him
guilty nine times out of ten and rushes him into the presence
of his supposed victim who simply nods the head of assent and,
then, the mob proceeds to kill by the rope the accused, who, un¬
der our system, is innocent. If they burn his body most likely
they will carry away the ashes as souvenirs; if they strangle
and shoot him to death, they cut his body into pieces and carry
away the parts as souvenirs.
Sometimes, the state government investigates and once, in
a hundred cases, finds the accused leaders of the mob. Of course,
they, too, are innocent until they are proven guilty by a jury of
their peers. Sometimes, in several hundred cases, the courts try
the accused leaders of the mob and, perhaps, once, in a thous¬
and cases, the accused leaders of the mob have been found guilty.
Finally, so few guilty leaders of mobs have served their sentences
that my memory fails me altogether and just now I am unable
to give you a single instance wherein the guilty leaders of a mob
who took the life of innocent Afro-Americans ever served their
sentences.
I speak only of the manner in which innocent Afro-Ameri¬
cans are hurled into eternity. Certainly, lawlessness begets law¬
lessness and, since the beginning of this lynch law for a crime
too heinous to mentions, persons—white and black—accused of
other crimes, have been mobbed and lynched, and, at times, when
the accused was protesting his innocence. Mark you, these per-
196
SELF-DETERMINATION
sons are not accused by any grand jury or by any county or state
attorney; they are simply accused by mere citizens with the con¬
stitutional authority left out. It is true that sometimes the job
is so revolting to the leader of the lawless mob that the mob
forces the attorney to accuse their party or the grand jury to ac¬
cuse him, and they force the court to convict him before the
mob hangs him by the rope, cuts him, and proceeds to get souve¬
nirs of the body.
So, I speak only of the manner in which the innocent Afro-
Americans and now innocent white men are hurled into eternity.
Abraham Lincoln mentioned these things in the thirties; he
spoke of the prevalence of mob violence in this country. Men
listened and went on their way; today, men listen and go on
their way. Years passed by; Lincoln spoke again of the mob
violence; and the crowds moved on and on and on and on to the
inevitable.
I mentioned that lynch law started with one particular crime.
I did not state that the crime itself is a relic of barbarism. The
crime itself has always been the direct cause of human slavery
with its animal system and unnatural and abnormal ideal made
in the mind of the criminal by a slavish system of training.
I mention that lynch law is a relic of barbarism, that for a
mob to hang innocent persons—white or black—and carry off
pieces of the body as souvenirs, is a relic of barbarism, and that
to burn persons at the stake is a relic of barbarism. Of course,
if the Afro-American is not a man vir or if there is a question as
to whether or not he is a man homo just a human being, every¬
body can readily see that men dominant, would not hesitate to
mob and lynch and burn them and carry off souvenirs. But, if
these black individuals think and therefore, are human beings,
and then, if these people are spiritual slaves especially, if their
spiritual slavery is sanctioned by the state government, in my
opinion, it is the highest' duty of the state government to change
their system of training in the public schools so that these hu¬
man beings may become men and women and thereby put a stop
to the unmentionable crime and lynch law and mob violence and
THE SALVATION OF THE RACE
197
any other relic of barbarism in this great civilization of ours and
in this enlightened age.
Governors, legislators and fellow citiezns, let us get at the
bottom of things in our government and revolutionize our pub¬
lic school system in order to stop the primary cause of lynch law
and in order to put an end to mob violence so prevalent in this
country.
Let southern men, who think, put statecraft above party
spirit and poltical expediency and settle the "Race Problem" now
in a glorious and blessed peace.
Let Afro-Americans, who think, petition the legislature to
change our text books that are making all the trouble in the
Afro-American school rooms and in this land of ours.
Every citizen who loves Dixie and his country needs to
study this "Race Problem" with a motive to get at the bottom
of it and settle it.
We do not need babies and boys now; we need men. We
need the wise men of the south and of the north to study this
question with a motive to find out what is the matter with the
Afro-Americans who are incompatible citizens after fifty years
of freedom and public schools. I am persuaded that white men
and Afro-Americans are not studying the "Race Problem," that
they thought the industrial education would solve the race prob¬
lem and that they have all been rocked to sleep in that erroneous
idea and have not awakened to find it not so.
I insist that we all ought to know now that industrial educa¬
tion will solve only an industrial problem, that a business educa¬
tion will solve only a business problem, that a political education
will solve only a political problem, and that, in order to solve the
race problem, you will have to solve the steps contained in the
race problem.
I insist that the "Race Problem" is first and that you will
not solve questions of capital, of labor, and of democracy first.
I insist that fifty years have passed by, thrice the time that
it ought to take a great government to solve a "Race Problem"
when the incompatible citizens have not immigrated to this coun-
198
SELF-DETERMINATION
try in large numbers for more than a hundred years.
England annexes territories, takes in provinces and assim¬
ilates them within twenty years; Germany annexes territories
and assimilates them within twenty years; France annexes ter¬
ritories and assimilates them within twenty years; the United
States annexes territories and assimilates them within twenty
years, as in the case of Porto Rico and the Philippine Isle. They
do it by building the foundation of the morality of those alien
people on the traditions of those people; they do it by giving
those alien people their own dolls and Santa Claus; their own
primary readers, and first their own history; they do it by al¬
lowing those alien people to remain natural and normal as God
made them in integrity, in honor, and in kindness, in self-confi¬
dence, in truthfulness, and in honesty.
I love the south so, that I want the south to see the point
first and the Savior to come.to the south first and the whole south
to act first.
I live in Oklahoma, my adopted state, and I want Oklahoma
to start the ball rolling in the right direction in the solution of
the greatest problem that confronts this nation and that will con¬
front the nation for the next two hundred years if we go on in
the path of spiritual slavery.
Let us all stop ,think, and consider the paths of peace.
THE SALVATION OF THE RACE
199
SECTIONAL MANNERS VS. NATIONAL MANNERS.
Manners are taught to children. It is a mistake to try
to teach manners to adults, black or white. The Afro-Amer¬
icans, who want their children to practice national manners,
teach their children to pull off their hat in the presence of
ladies, black or white; on the other hand, the southern white
man insists that these black children, and, when grown, these
black men pull off the hat only in the presence of white ladies
and white gentlemen, northerly and southern. The southern
white man wants all Afro-Americans to teach their children
sectional manners. They do not seem to know why Afro-Amer¬
ican children should be taught thus. I guess there is not any
reason why; it is traditional. Also, they want to teach all
Afro-American men, regardless of their training at home, to
practical sectional manners. They do not seem to know why;
I guess there is not any reason why Afro-American men should
be taught thus; it is traditional. They attempt to teach
slaves loose who can work for wages sectional manners. They
do not seem to know why slaves loose who can work for wages
should be taught thus. I guess there is not any reason why; it
is traditional. Did I say slaves loose who can work for wages?
Well, in addition to that, I say slaves loose whose intellectual
being is free and whose children solve problems, invent devices,
and read history. Did I say slaves loose whose children read
history? Well, in addition to that, I say slaves loose whose
principles of self-government yesterday slept and today awake
as they read and digest the history of the National government
and feel that, for the sake of country, they should have. National
manners. The southern white man does not seem to remember
that, although millions of Chinamen who could work for wages
200
SELF-DETERMINATION
and read and digest the history of his National government wore
the cue for hundreds of years and, then, suddenly millions cut
off the cue and started a rebellion in China. They do not seem
to see that Afro-American slaves loose, who can work for wages
and read and digest the history of the National government,
will want to follow National manners for the sake of right and
country. They do not seem to see that Afro-Americans, after
hundreds of years, will suddenly refuse to practice sectional
manners and will start a rebellion in the southland. They do
not seem to see the mistake not only in trying to teach manners
to black adults, but also in trying to teach sectional manners
to black slaves loose who can work for wages, who can read and
digest the American history and who desire to practice National
manners for the sake of right and country.
Southern white men, Afro-Americans, unnatural, abnor¬
mal, and slavish, reading the history of their country and feel¬
ing a patriotism, desire for the sake of right and country to
practice National manners just as, in the days of physical slav¬
ery, they, thinking on self-government since their intellectual
beings were always free to think and self-government ■ is a
fundamental principle in human beings, desired actual self-
government and physical freedom for the sake of right and
country. Then, certainly, today black men, informed thus and
feeling thus, will teach their children national manners, just
as, in the days of physical slavery, they, thinking thus and
feeling thus, taught their children that some day they would
be free men and women.
You see, the intellectual being can not be enslaved and
he will always see the justice of things and direct the affections
to hate the injustice until hate dominates the whole man with
the final result that the volitional being will strike for justice
and fair play and regain his actual freedom by a suffering and
bleeding evolution. It is a matter of history that when the
north and east saw that American slavery was a menace to the
welfare of a majority of the people of this country, they de¬
nounced American slavery and finally went to war with the
THE SALVATION OF THE RACE
201
south for the purpose of ridding these United States of Amer¬
ican slavery. We all know the result of that war.
And if, in .the future, the north, east and west see that the
spiritual slavery of the south is a menace to the welfare of a
majority of the people of this country, they will denounce the
spiritual slavery of the south and finally will revolutionize the
southern public school system by changing the Afro-American
course of study from that of the white race-variety to that of
the black race-variety.
Any way you reason, the Afro-American within a few hun¬
dred years will gain his actual freedom. Any way you reason,
we will finally get our own text-books. Then, why is it necessary
for our southern state governments to wait longer foiil the
beginning of a system of education for the Afro-American that
will solve the "Race Problem" in a generation? Why should
they wait for nature and evolution to solve the vexed question?
Why should they even wait for an enlightened north and east
and west to solve the knotty problem? Why do not the state
governments of the south solve the "Race Problem" by the
inevitable, way to-wit, by Afro-American schools and Afro-
American text-books, and that, too, in peace and without outside
interference ?
Oh, the conditions as they stand are full of racial friction.
If a white man attempts to teach a black man sectional man¬
ners, there may be trouble; if a black man attempts to teach
a white man national manners, there is "sure" trouble. We
all know that it is a mistake to try to teach manners to adults,
black or white. But, some of us will do it—some black folk
and some white folk. It causes trouble. It makes friction be¬
tween the two race-varieties. Well, unless the state govern¬
ments of the south decide to give the Afro-American separate
schools and separate text-books it looks as if many years will
pass before there is a spiritual reconstruction of the south
and many years will pass by before that indescribable crime
and lynch law and race riots and illegal amalgamation will
cease. I am persuaded that something can be done now. Let
202 SELF-DETERMINATION
southern legislatures once take up the proposition of Afro-
American text-books as a solution of the Race Problem and
it will be adopted. Let us, then, teachers put it up to them at
the next legislature. Let us Afro-Americans petition the legis¬
lature for our own text-books.
MANNERS.
Afro-American Ideals.
In the school room, the object of education is two-fold:
First, to draw out the inmate powers of the pupil; second, to
train the inborn powers of the pupil to act unconsciously.
In the halls of state legislatures, the object of education
is two-fold: First, to make a harmonious citizen; second, to
make an efficient citizen.
The task of the teacher is to draw out the physical, the
psychical, and the. spiritual powers of the pupil. It is never the
task of the teacher to fill in by imitation the powers of the
pupil; it is not the first task of the teacher to train the powers
of the pupil to act unconsciously.
It is the second task of the teacher to train the soul of the
pupil to act unconsciously in the arts and the spirit of the pupil
to act unconsciously in his ideals—intellectual, sentimental, and
volitional. It is never the task of the teacher to train the pupil
to act consciously. It is the task of the teacher to train the
pupil to act unconsciously in his art of oratory, of painting, of
music, of mathematics, in the art of his trade or profession or
in the art of his vocation; to train the pupil to act unconsciously
in his intellectual ideals—in his mathematics, his inventions, and
his history; to train the pupil to act unconsciously in his senti¬
mental ideals—in his pictures, his songs, and his monuments; to
train the pupil to act unconsciously in his volitional ideals—m
his habits, his manners and his customs.
Unconsciously, the trained human being ceels the slightest
contact, sees every beautiful color, and hears tne sweetest music.
Unconsciously, the trained Amerian feels his f sensation, the
THE SALVATION OF THE RACE
203
trained Frenchman constructs his tapestries, and the trained
German makes his harmonies. So, in the school room, the sec¬
ond phase of education is to train the inborn powers of the
pupil to act unconsciously.
As a result, we do things, as we say, without thought—
sometimes things full of direful consequences. This is so, and
I agree with the late William James of Harvard who says in
his psychology that habit or training has the effect of destroying
the consciousness of the act performed. The first task of the
teacher is to draw out the strength of the body, the sensitiveness
of the soul, and the depth of the spirit of the pupil.
The child that enters the kindergarten has wrapped up in
him the answers to all his questions. He is richer' than are the
Rockefellers, richer than are the Carnegies, for he owns the
whole world; but he does not know it. Hence it is the first
task of the teacher to draw out the physical, the psychical, and
the spiritual powers of the pupil. Consequently, through mech¬
anical devices the. art which represents ideals, we teachers give
suggestions to the rich child in order that he may not lose through
laziness that which he already has. And this is so, because the
world within us must correspond to the world about us; other¬
wise, we know nothing.
The first mission o£ the state is to make a citizen who will
fit well into her civilization, that is to say, into her habits, her
manners, and her customs. It is never the mission of the state
to make an inharmonious citizen; it is not the first mission of the
state to make an efficient citizen.
It is the second mission of the state to make a citizen who
will bring things to pass in the world of industry, of commerce,
and of government. It is never the mission of the state to
make a citizen without a trade, without a profession, without
a vocation. On the other hand, it is the mission of the state to
give every citizen a trade, a profession, or a vocation.
Then, I wish to state positively, that this industrial education
is an absolute necessity because, in this age of airships, of wire¬
less telegraphy and telephony and of general inventions, we, as
204
SELF-DETERMINATION
a race-variety, unless we are skilled laborers, can not feed,
clothe and shelter ourselves. For this reason, Tuskegee is one
of the -greatest institutions in these United States and the late
Booker T. Washington was one of the greatest educators on
the American continent.
Also, I wish to state that University life is a necessity;
otherwise, the classes can not prepare themselves for lawyers,
for doctors, for educators, and for statesmen. For this reason,
and on account of her location, her reputation, and her classical
work, Howard University is one of the greatest universities for
Afro-Americans in this nation. Therefore, in the halls of state,
the second phase of education is to make an efficient citizen.
For all these reasons, every state in the Southland should
have for our race-variety not only a Normal and Industrial
school like that of Tuskegee, but also a University like that of
Howard. The first mission of the state is to give every child
the same habits, manners, and customs as that of every other
citizen.
If the state has within her borders different races—varieties
with different habits, manners, and customs; it is the first
mission of the state to make out of that heterogeneous mass of
people a "Homogeneous mass of people. If the state has within
her borders freemen and slaves not bound to servitude and the
slaves have different habits, manners, and customs from the
freemen, it is the first mission of the state to make a homogen¬
eous mass out of these classes. I said slaves not bound to
servitude. I must explain: There is such a thing as freemen
loose who can work for wages and freemen bound who can not
work for wages, such as freemen bound for a term of years
or for life in the penitentiaries of the commonwealths and our
common country; too, there is such a thing as slaves bound who
can not work for wages, such as the Afro-Americans just before
the Civil War and slaves loose who can work for wages such
as Afro-Americans just after the Civil War and even at the
present time.
I repeat, if the state has within her borders freemen and
THE SALVATION OF THE RACE
205
slaves not bound to servitude and the slaves have different
habits, manners, and customs from the freemen, it is the first
mission of the state to make a homogeneous mass out of these
classes, for the reason that classes with different habits, man¬
ners, and customs-classes loose who can work for wages—will
inevitably clash and wage war upon each other as did the Plebians
upon the men of Rome; for such has been the universal history
of the reconstruction periods of freedom. I said freemen loose
who can work for wages and slaves loose who can work for
wages. Then, what is the difference between such freemen and
such slaves? Or what is the difference between a freeman and
a slave if it is not servitude? I must explain: Now, a freeman
thinks himself as good as is any other man, regardless of his
or that man's present condition; a slave thinks himsejf less than
that of a freeman, regardless of his or that man's present con¬
dition. In other words, the freeman's ideal man is a free man
and his ideal woman is a free woman. Also a slave's ideal man
is a freeman and his ideal woman is a free woman. Then, if
the state has within her borders freemen and slaves loose who
can work for waeres. the state has inharmonious citizens within
thing and without time and place proves that it is a particular
her jurisdiction, and when these different citizens have different
habits, manners, and customs, they will certainly clash and wage
war upon each other until nature working through many hund¬
reds of years, unaided by man's art, and using prejudice and
mob violence and amalgamation and segregation and lynch law
and disfranchisement and war makes the incompatible citizens
whose ideals were once in another race-variety at last compatible
citizens with ideals in themselves and with habits, manners, and
customs of freemen; or the state, through the school-room,
changes in one generation the slavish ideals so that the habits,
manners, and customs of the former slaves will coincide with
those of freemen. I said ideals. The celebrated Pascal once
said you must define your terms and prove your propositions.
You have observed that I am defining my terms. I repeat, 1
said ideals. I must explain: An ideal is a pure idea. A pure
206
SELF-DETERMINATION
idea is a particular concrete thing and a particular universal
type. Then, if an ideal is a pure idea and if a pure idea is a
particular concrete thing and a particular universal type, an
ideal is a particular concrete within the human soul and the soul
of the individual or the race-variety can touch this ideal's par¬
ticular form, can taste its particular flavor, can smell its par¬
ticular odor, can hear its particular motion, can see its particular
color and perspective, for it is the human soul that feels and
hears and sees the many things within the human soul as well
as the many things without the human soul and in the world of
nature and art. The fact that the ideal is a particular concrete
As a result, an ideal is a product of the human imagination;
it is concrete; it contains the truth. In Burke's speech on con¬
ciliation of the American colonies, we read: "There is no such
Evidently, then, the Afro-Americans' ideal men and women are
in the concrete. In other words, if the slaves loose who can
thing as truth in the abstract; truth must inhere in something."
variety.
universal type at least for that individual or for that race-
work for wages are still taught that their ideal men and women
are in another race-variety, they will approach those concrete
objects even in color, as indicated by the song, "Coon, coon, I
wish my color would fade"; in hair, as indicated by a million
who have straightened their hair; in dress, as indicated by a
hundred thousand dudes and poor fashionable women; and in
ways too innumerable to mention.
And when the freemen and free women discover that con¬
dition, they will resent it with friction and untold difficulties.
Hence, the first mission of the state is to make a citizen who will
fit well into her civilization, that is to say, into her habits, man¬
ners, and customs even if she must change the sentimental and
the volitional ideas of her incompatible citizens.
Verily, a majority of Afro-Americans have their ideal men
and women in the white race-variety, and as a result, they
unconsciously think themselves less than that of members of the
white race-variety. Of a truth, a majority of Afro-Americans
THE SALVATION OF THE RACE 207
are slaves and all other men and women of America are freemen
and freewomen. Indeed, a majority of Afro-Americans are
incompatible citizens of these United States—they do not fit
well in these United States. And, no doubt about it, the state
makes these inharmonious citizens because Afro-Americans are
taught in the school-room in these days of physical freedom what
they were taught in the cabin in the days of physical servitude,
and, as a result of their training from the kindergarten to the
University, they are unconscious of their condition and! its
direful consequences.
Whereas, a majority of Afro-Americans have not their ideal
men and women in their own race-variety, and therefore, are
incompatible citizens, and
Whereas, dolls and other models and also games, readers,
geographies, and histories produce ideals in a nationality
therefore.
Resolved, for the sake of argument, That the curricula of
our schools be changed to this extent—that dolls and other
models and games and primary readers of the black race-Variety,
also geographies showing the best type of the Afro-American
and histories including what the Afro-American has done, be
substituted for dolls and other models, and also games, readers,
geographies, and histories of the white race-variety.
First, because a change in ideals is feasible; it can be done;
for the reason that art instills ideals into an individual and
into a race-variety.
Second, because slaves loose who work for wages with their
ideals in another race-variety among whom they reside affect
and effect the social and political status of the state with direful
consequences.
Third, because it is the first mission of the state to make a
harmonious citizen.
Fourth, because every man has a right to govern himself.
Fifth, because a change of dolls and other models and also
games, readers, geographies,, and histories in our school-room
from that of the white race-variety to that of the black race-
variety will solve the "race problem" in one generation.
208 SELF-DETERMINATION
Finally, because our ideals contain our savior.
First, because it is feasible; for the reason that art instills
ideals into an individual and into a race-variety. Once upon a
time, the only son of parents who lived far inland decided that
he would travel on all the seas. So, one day he bade his mother
and father good-bye and departed to live forever on the sea.
For a long time, neither the heart-broken mother nor the sad
father could understand why their only son should love the sea
when he had not seen the sea and had not lived near large bodies
of water. They could not solve the problem. So they consulted
the wise men and scholars of the community for the purpose of
finding out why their only son should so love the far-off sea as
to leave father and mother and live thereon. Some answered
one way, and some answered another way. No answer seemed
satisfactory until, finally, the wisest one of them all happened
to discover, hanging on the wall, an old picture of the sea which
hung in this young man's bedroom during his years from child¬
hood to youth and from youth to manhood. At once, the wise
man said, "Ah, do you see that picture of the sea? That is the
reason why your boy went to sea. That picture instilled into
his spirit an ideal of the sea and he was filled with joy and he
longed for the sea and a seafaring life." Yes, not only art
represents ideals, but also art instills ideals into an individual
and, since individuals make up the race-variety, art instills ideals
into the race-variety. So, the ideals of our race-variety can Be
changed from the white race-variety to our own race-variety
by a change in the art work of our schools, that is to say, by a
change in the curricula of our schools from dolls and other
models and also games, readers, geographies, and histories of
the white race-variety to dolls and other models and also games,
readers) geographies and histories of the black race-variety.
Second, because slaves loose who can work for wages, with
their ideals in another race-variety among whom they reside,
affect and effect the social and political status of the state with
direful consequences.
The fact that our ideals are in another race-variety is the
THE SALVATION OF THE RACE
209
cause of our disunion, illegal amalgamation, Jim-crow cars, and
disfranchisement. Nature never made an ideal for any man or
for any race-variety. But, when any man or any race-variety
forms an ideal, that ideal is subject to the laws of nature, just
as nature never built a Westminster Abbey, but, when man or
a race-variety builds a Westminster Abbey, that cathedral is sub¬
ject to the laws of nature; for there is a natural law that every
building must be perpendicular and another natural law that
every man and every race-variety must approach his ideal. So
if our ideal men and women are in another race-variety, our
ideal neighbor is a member of another race-variety and we will
unconsciously seek the community of that race-variety for a
residence; for we must approach our ideal. For this reason,
many cities have made laws for the segregation of the black race-
variety. And here is the rub,—the black race-variety with white
ideals can not understand why they can not approach'their ideal
neighbor for a residence, and the white race-variety once filled,
with the spirit of freedom, now drunk with the dangerous spirit
of imperialism, wonders why they can not control even the law
of emulation in the human soul. Now these laws of segregation
incite white men and black men. thinking as they do to make
violence and "race riots." Then, thinking men and women of
the south and the north looking on this scene of human existence
say, "Two race-varieties are in mortal combat." Not so; it is
the spirit of imperialism versus an eternal principle of human
law, to-wit, that a man or a race-variety must approach his
ideal.
Again, if our ideal men and women are in another race-
variety, our men an<T women will unconsciously auprna^h the
me^ and women of r?"0-viT,T^v ti a social w*
must armroach our ideal. For this res«nr>. m»nv. «<**««■ We
made laws against the marriage and social equality of white
men and women with black' men and women. As.a result of
it all, we behold illegal amalgamation everywhere to the dis¬
pleasure and shame of the white race-variety and the dishonor
and curse of our own people. Also, you remember that illegal
210 SELF-DETERMINATION
amalgamation is the cause of the cry of "social equality a
thing that never has been, that never will be in the history of
the human race. You remember that illegal amalgamation is
the red flag of our civilization.
Again, if our ideal men and women are in another race-
variety, when we enter a railroad car, we will unconsciously
approach the men and women of that race-variety for a seat;
for we must approach our ideal. Just as a "Big Indian" when
he enters a railroad car, unconsciously approaches his ideal man,
who is another "Big Indian," and just as a Chinaman approaches
thus his ideal man, who is another Chinaman, and just as a
Filipino approaches thus his ideal man, who is another Filipino,
and just as a native African blacker than anybody in America
approaches thus his ideal man who is another native African,
and just as a White man approaches thus his ideal man who is
another White man, the Afro-American approaches, thus his
ideal man who is a White man. For this reason the White men
and women, seeing that we are running away from ourselves,
and without stopping to diagnose our disease, say to themselves,
"Let us get too," and so they have separate coaches and waiting
rooms for freemen and for" slaves wherever Afro-Americans are
in large numbers in this land of the free and home of the brave.
Again, if our ideal men and women are in another race-
variety, our ideal politician is a member of that race-variety and
we will unconsciously follow his leadership; for we must approach
our ideals. Many follow white Republicans because the Repub¬
lican party, through the immortal Lincoln, emancipated us from
physical slavery. The Democratic party, seeing that Ephriam
is joined to his idols and is a menace to good government, in
many instances proceed to disfranchise him and to proclaim
boldly to the world that disfranchisement is an absolute necessity.
Therefore, the fact that our ideal men and women are in another
race-variety, is the cause of our disunion, illegal amalgamation,
Jim-crow cars, and disfranchisement.
Third, because it 1s the first mission of the state to make a
harmonious citizen; it is never the mission of the state to make
THE SALVATION OF THE RACE
211
an inharmonious citizen.
By man's art, sanctioned by the state, we were made slaves
in this country, because nature never made a slave. In the dark¬
est regions of the dark continent of Africa, the Hottentot, bar¬
barous and unintelligent is as free as is the whitest Caucausan on
the face of the habitable globe. Why? Nature made him.
Nature never made a slave. And I agree with the great psych¬
ologist, David J. Hill, who says that "The typical form of each
race-variety of mankind is a model of beauty for that race-
variety." In other words, all nationalities naturally think that
their race variety is the best type of man. Then, I add, every
black boy born in America is born as free as is any boy of any
other race-variety and if he ever becomes a slave, it is done by
man's art. I repeat, by man's art, sanctioned by the state, we
were made slaves in this country. In 1619, when the first native
Africans were brought to our shores, the Afro-Americans were
free men and women, bound, who could not work for wages until
they paid their transportation. By this method, some Afro-
Americans soon freed themselves and America was about to
have no slaves, for these Afro-Americans were only freemen
bound for a term of years. But the colonists wanted slaves.
So, by man's art, sanctioned by the state, they made slaves.
First, the colonists passed a law that Afro-Americans could not
own property and that law took from the Afro-Americans their
business ability, which, up to this time, they have not regained.
Yet, they did not have slaves, for as long as those Afro-Amer¬
icans could paint and model man after themselves, they were
still freemen. Next, the colonists passed a law that Afro-
Americans should not paint and model man after themselves.
Then the colonists looked for slaves, but no slaves appeared. So
the colonists made ideals, they made one condition for Afro-
Americans and another condition for themselves. They built the
cabins all alike for Afro-Americans on the same plantation,
giving them the same rations, same clothes, and same fare, and
then, they built a mansion for themselves, in which reposed all
the wealth, all the marriage portion, all the respectability, and
212 SELF-DETERMINATION
all the ruling power. Then, they said, "Slaves, behold your
masters." And as the black people follow this imperative, again,
we see it verified that
"Vice is a monster of so frightful a mein
As to be hated, needs but to be seen.
Yet, seen too oft, familiar with her face,
We first endure, then pity, then embrace."
Indeed, for several generations, the Afro-Americans beheld
the ideals of another race-variety who maltreated them and then,
and, not until then, our forefathers were slaves. Thank God,
fifty years ago, the war proclamation of the "Great Emancipator"
freed us from slaves bound who could not work for wages. But
today, a majority of Afro-Americans are where Lincoln left
them, so to speak, in the wilderness of servitude with the ideals
of the Egyptians.
By man's art, sanctioned by the state, a majority of Afro-
Americans are yet slaves. In the home, we are taught by slave
parents the ideals of another race-variety by placing in our hands
white dolls and other white models and by teaching us the habits,
manners, and customs of physical slavery. In the school-room,
we are taught by professors whose ideals are of the white race-
variety and with dolls and other models and also games, readers,
geographies, and histories designed for the ideals of white men
and women—all of which is sanctioned by the state. Therefore,
by man's art, sanctioned by the state, a majority of us are yet
slaves. As a result we have double habits, manners and customs.
We have habits that we use among white people and habits that
we use among ourselves; we have manners that we use among
white people and manners that we use among ourselves; we have
customs that we use among white people and customs that we
use among ourselves.
Fourth, because every man has a right to govern himself.
In the language of Abraham Lincoln, "No man has a right to
govern another man without that man's consent."
By training, in the days of slavery, we were made uncon-
THE SALVATION OF THE RACE
213
gcious of our condition even from the beginning of our conscious¬
ness of self. Tradition has ever made men unconscious of their
ideals even from the beginning of their consciousness of self.
During our days of physical slavery, many a black boy was born
into abject slavery, raised (not reared) in that bondage, and
died out of it without the thought of any other condition of life.
The idea of master and slave was riveted upon his mind before
he was conscious of himself and he never saw the light of actual
freedom.
Also, to the Southern people, just before the Civil War,
human slavery was a tradition. The South did not stop to think
of the justice or the injustice of human slavery. To them, human
slavery was an inheritance. And every southern white boy was
born and reared in the mansion and died out of it without the
thought of any other condition of . life. The idea of master and
slave was riveted upon his mind before he was conscious of
himself and he never saw the light of universal freedom.
For these reasons, the South could well defend her acts by
the eternal principle of "squatter sovereignty," that a man can
take his property, including his human chattel, and go where he
pleases and squat. Therefore, no northern man and no Afro-
American can have aught of hatred against the southern people
because the error of these people—that human beings can become
permanent chattel—was an error neither of the head nor of the
heart; since the head did not conceive the error, the heart could
not feel it, and the will would not with unworthy intent execute
the same. Thinking as I do, I certainly could not hate them if I
would and would not if I could. So, I repeat, tradition has ever
made men unconscious of their ideals even from the beginning of
their consciousness of self.
By training, today, we are made unconscious of our condition
even from the beginning of our consciousness of self. A major¬
ity of our people purchase white dolls and other white models for
our children to love, to admire, to dream of long before they are
three years of age, long before they are conscious of themselves.
At self-consciousness, we send them to school, where they are
214 SELF-DETERMINATION
taught games designed for the ideals of white boys and girls and
where they read and digest readers full of discussions of white
men and women and where they find geographies showing pic¬
tures of the best type of the Caucausian and a caricature of the
Afro-American, and where they learn only the history of the most
illustrious members of the white race-variety. Thus the ideals
of another race-variety are indelibly written upon the hearts and
minds of Afro-Americans for all time to come.
As a result, the greatest scholar of our race-variety may be
the greatest slave. So, we are being governed without our con¬
sent and that too contrary to the natural law which says that
every man has a right to govern himself.
Fifth, because a change of dolls and other models and also
games, readers, geographies, and histories in our school-room
will solve the "race problem" in sixteen years. Nothing else
will solve the "race problem" within the next one hundred years.
History furnishes a parallel. In Republican Rome, the Plebian
slaves were freed from physical bondage and lived among their
former masters. History tells us that 225 years passed away
before the Plebians regained their actual freedom. So it will
take us who live among our former masters 225 years to regain
our actual freedom if we leave it all to nature and to nature's
God. Remember that nature never made a slave and nature
working in her own way and working through hundreds of years
will restore us to a normal manhood and a normal womanhood.
But, by man's art, sanctioned by the state, we were made slaves;
then, by man's art, sanctioned by the state, we can be made free¬
men and freewomen, and that, too, in sixteen years by a change
in the curricula of our schools from dolls and other models and
also games, readers, geographies, and histories of the white race-
variety to dolls and other models and also games, readers, geog¬
raphies, and histories of the black race-variety, just as prohibi¬
tion has won in many states largely on account ot the change of
information concerning strong drink in the physiologies of our
schools, and just as American slavery was abolished largely be¬
cause of the education of the North and East.
THE SALVATION OF THE RACE
215
Finally, because our ideals contain our savior. Our ideal
mansion is a savior from cyclones and tornadoes and fires and
floods and seas and labor; our ideal costume is a savior from
physical pain and mental anguish; our ideal bread is a savior
from hunger and death. And from the very nature of our man¬
hood and womanhood which makes us omnipotent in our little
world of being, if we hoped to be saved, our ideals which contain
our savior must feed on the deeds of the most illustrious men and
women of the black race-variety. In other words, our spirits
must feed on the deeds of the most illustrious men and women
of the black race-variety and thereby form black ideals that will
paint a black savior. Not only so, but our ideals contain our
glory. The Apostle Paul says, in his letter to the Colossians,
"Christ in you, the only hope of glory," that is to say, the savior
in you, the only hope of glory. So, if we hope to have glory, our
ideals which contain our glory must be in our own race-variety.
Tell it, then, ye men thinking, in historical Boston, the hub
of New England, where William Lloyd Garrison first published
the liberator, where Christopher Attucks, an Afro-American, was
first to fall for liberty and American Independence, and where
Ralph Waldo Emerson, in 1837, exposed the difference between
thinking men and men thinking; tell it in every city and every
state in this Union and in the Southland, to hod carriers, to
mechanics, to professional men, and to ministers of our own
race-variety and to friends, school boards and legislators of the
white race-variety that, if they wish to solve the "race problem"
in sixteen years as did our Federal Government in the Philippine
Islands, they must change the curricula of our schools from dolls
and other models and also games, readers, geographies, and
histories of the white race-variety to dolls and other models and
also games, readers, geographies, and histories of the black race-
variety. Let the world know that, using the same English
language and changing thus the curricula of our schools, we
have found a logical and practical solution of the all-absorbing
"race problem,"
216 SELF-DETERMINATION
PHILOSOPHICAL
Board of Education.
Boards of education represent the sentiment of the people
whether the members of the board are selected by the executive
branch or the members of the board are selected by the people
directly. If the executive department represents the sentiment
of the people consequently their creature or officers will repre¬
sent the sentiment of the people.
Now, this sentiment may be enslaved by authority and
tradition in the childhood of the majority of the people voting
or who voted for the members of the school board. This slavish
sentiment may have selected the executive who selected the per¬
sonnel of the school board. In either case, the people get their
wishes fulfilled. If a whole race-variety is debarred from voting
or if the major part of that nationality is prohibited from voting
certainly the school board will represent only the sentiment of
the dominant race-variety—be that sentiment enslaved or free.
If that sentiment is enslaved, most likely the personnel of the
school board will be made up of men and women whose senti¬
ment is enslaved. If that sentiment is free most likely the
sentiment of the members of the school board will be free.
The acts of any board are in accordance with their senti¬
ment which represents the people voting.
So, in several states of the Union, Afro-American schools
are governed by men who may not represent the sentiment of
Afro-Americans because a majority of Afro-Americans could not
vote.
Well, after all, the school board might take our measure
and find out our sentiment, and finding that our sentiment is
slavish, proceed to make rules and regulations and adoptions
that would rid us of all slavish sentiments.
They might take the measure of themselves and the meas¬
ure of the dominant race-variety, and finding that their senti-
THE SALVATION OF THE RACE 217
ment is slavish, proceed to make rules and regulations that would
rid them of all slavish sentiments.
You see, it is easy to do because school boards do not work
on adults. They work on children and that, too, when those
children are just images of God and, therefore, their souls are
easily shaped and changed from freedom to slavery or from
slavery to freedom. Hence, the majority of members of the
school board should not be business men for the reason that
business does not constitute the major part of their duties, the
major part of the work of school boards is to look to it that
free traditions are taught to white children and to black children
and that these children grow up natural and normal as God
made them.
Then, I say, only the minority of a school board should be
just business men. Human souls and their freedom is worth
more to the state than are dollars and cents.
With freedom and efficiency of the volition and sentiment of
all children as the end, the school boards should select superin¬
tendents and principals and assistant principals. Of course,
they will get results and the people will not have to complain
that it looks as if their money is wasted when they see all men
with integrity, all men with self-confidence, and all men free
in this great and glorious republic.
Superintendents of Schools.
With freedom and efficiency as an end, superintendents
would recommend at once to the board rules of measurement of
the souls of all children for the purpose of finding out whether
their sentiment is free or enslaved and whether their will is free
or enslaved. He would recommend psychical rules of measure¬
ment which would reach not only the intellect which can not
be enslaved but also the will and sentiment which can be en¬
slaved. I guess the editor will never understand why school
officials pay so much attention to intellect and so little atten¬
tion to will and to sentiment in the government of our schools.
Every measurement taken by teachers now has to do with the
218 SELF-DETERMINATION
intellectual being. Teachers find out for superintendents how
long it will take the average boy to say the multiplication table
or how long it will take the average pupil to read a page in the
reader and other strictly' intellectual things. They are not
called upon to find out whether the boy is free or enslaved as to
will and as to sentiment and whether the boy is normal or ab¬
normal in his soul life.
It appears that what the people want, after all and whether
or not they themselves are free, is freedom of the child—of the
will and of the sentiment as well as freedom of the intellect.
What the people want regardless of their feeling which school
superintendents cannot change and which the people themselves
can not change is a system of measurements and instruction that
will make their children free in body and soul.
What the people want to grow is white men and women and
black men and women who can govern themselves in this de¬
mocratic government. The people want the politics cut out.
They want results of freedom and efficiency and not results of
slavery and inefficiency.
THE SALVATION OF THE RACE
219
PRESIDENTS OF COLLEGES AND UNIVERSITIES
The president of our school should be a man who represents
the higher sentimental ideals of his race-variety and a leader of
men. He should represent the free sentimental ideals of his
nationality. He should be a MAN. He should be able to suggest
a course of study for all schools that would build up the people
in culture and refinement, a course of study that makes men
and women efficient, a course of study that would make citizens
free. The president is not a clerical officer. Usually school
boards or trustees grant presidents clerical officers so that the
president can look after courses of study and rules and regu¬
lations for the government of the college and university. Usually
school boards expect the president to meet the people assembled
in their different communities and to address them upon the
conditions of society and the methods and devices whereby the
evils of society should be corrected. In an age of petty politics
and yellow journals, the people are glad to hear the college and
university presidents on the issues of the day especially if those
have to do with freedom and efficiency.
So, if the president does not represent the higher senti¬
mental ideals of his, race-variety, he can not lift them up and
move them to higher things. If the president is not a leader of
men, he can not serve the people well and the children and
youths of the land will suffer for the want of inspiration from
the president. In my opinion the president of a college or uni¬
versity is the most important officer of the state and should
represent the best there is in his nationality.
220
SELF-DETERMINATION
PRINCIPALS AND ASSISTANT TEACHERS
The principal is not just a clerical officer. In fact, the cleri¬
cal work is not his chief duty. His chief duty is to build up the
character of self government in the children under his immediate
supervision who should be efficient citizens. I understand that
he can not do that unless he has the tools—unless he has the
proper books and devices for the race-variety of the children,
unless he knows not only the methods of teaching but also the
methods of learning, unless he knows the psychology of learning
and unless he can lead teachers and men.
The principal should be to his particular community just
what the president of the college and university is to the state
and nation. It is strange that school laws are just now re¬
quiring teachers to stand tests in psychology before they can
receive certificates to teach shool. However, it is a great day
for teachers. It looks as if soon the country will find a way to
grant teachers permanent licenses jus't as boards grant per¬
manent license to doctors and lawyers and dentists and pharma¬
cists. Heretofore, teachers might be qualified to teach without
knowing anything about psychology or the material on which
he was going to work and shape and mold for the eternities.
Now, he must know a little something about the pupil's psychical
constitution or soul before he can teach school. Soon teachers
will have to know more concerning the psychology of learning
and the pedagogy of learning when they teach our children.
Then school officials may find a way to grant permanent certifi¬
cates just as other boards grant them.
Why, you would not let a carpenter build your residence
unless you believed that he is a master carpenter who knows all
about the lumber and,nails and other material. Yet teachers,
up to this time, have been employed all over the country who have
not qualified in the psychology and pedagogy of learning.
THE SALVATION OF THE RACE
221
Thank God, the day has come when just a little psychology
is emphasized. It may be now that educators can emphasize
it so as to get results soon.
Let teachers study the psychology of learning and the peda¬
gogy of learning because that is of more importance than is the
psychology of teaching and the pedagogy of teaching. Let
teachers wake up and they will soon find permanent certificates
from the beginning, they will soon find a higher wage, they will
soon find permanent positions.
Remember always that the teacher like the principal should
represent the higher sentimental ideals of the race-variety of
the children in order to lead them into the character of self-
government and into an efficient citizenry.
222 SELF-DETERMINATION
PHILOSOPHICAL.
The Purpose of Public Schools.
The first purpose of public education is harmony ; the sec¬
ond purpose of public education is efficiency.
Is the first purpose of our public education attained in Afro-
American public schoools ? Is there harmony between the white
people and the black people anywhere—north, south, east or
west? Fifty years have passed by, thrice the time it should take
a modern, great government to harmonize two different race
varieties living side by side, and without an increase in popu¬
lation of the incompatible citizens by means of immigration.
Well, you say, the government spent twenty years of that time
in physical reconstruction. Then, you have thirty years left,
almost twice the time necessary for the spiritual reconstruction
of the south. You have thirty years left and no solution of the
Race Problem, when the southland has been filled with Afro-
American public schools and colleges and! universities. You
have thirty years left and no solution of the Race Problem,
when the Afro-American public schools and the colleges and
universities have been under the state laws of the south. You
have thirty years left and no solution of the Race Problem when
every southern legislature (almost every time it has convened)
has taken the time to discuss the kind of education that the
Afro-American should receive and to appropriate state's money
to establish public schools and state schools for the purpose of
solving the problem. Is the first purpose of our public educa¬
tion attained in Afro-American schools? You answer. You
know there is still the question as to whether or not the Afro-
American is a man. You know that white men do not want
the Afro-American to vote in this democratic government. You
know that white labor unions do not receive Afro-Americans
THE SALVATION OF THE RACE
223
in full fellowship. You know that the whole south is a laggard
in business because the Race Problem has not been solved. You
know and I know that there are mob violence everwhere and race
riots everwyhere and lynch law everywhere and general discord
everywhere. Is the first purpose of our public education at¬
tained in Afro-American schools? No; a thousand times no.
Is the second purpose of our public education attained in
our Afro-American schools ? Our young men and women educat¬
ed in the public schools so as not to have self-confidence, truth¬
fulness and honesty, and trained in the kindergarten so as not
to have integrity, honor and kindness among themselves in their
habits, manners and customs, have truly been robbed of the
means of efficiency and we can not have in our administration of
government and other affairs a self-confidence, the greatest ele¬
ment in individual and governmental efficiency. We may be well
prepared in agriculture and in mechanics and in domestic sci¬
ence and art and in all trades, but we are not efficient in those
things unless we can keep and maintain our integrity and our
self-confidence. Today the south is ten millions black and, I
guess, after full thirty years of public schools and state schools,
there are less than a million of these black people with integrity
and self-confidence.
Oh, yes, we are being prepared to do the world's manual
labor. There are industrial schools almost everywhere. Well,
you can hardly maintain any other school by the aid of the state
government in the southland. Again, with so much industrial
education, it looks as if nature is preparing the black race-vari¬
ety for a great evolution in the future, when he shall need brawn
and brain. Somebody away back yonder thought that industrial
education would solve the Race Problem. Nobody believes it
now, after twenty-five years of hard work along that line. Every¬
body knows now that industrial education may solve an indus¬
trial problem, and only an industrial problem, just as a busi¬
ness education may solve a business problem. Yes, we
are being prepared to do the world's manual labor j
but we are not being made efficient servants and laborers
224 SELF-DETERMINATION
in an age when democracy calls for efficient men and women
everywhere and in every vocation of life. Today competition is
so great in the business world that the manager must cut out all
the overseers even on the plantation and he can hardly maintain
one supervisor for any particular line of work. So, the age calls
for efficient servants, and the question is, do the Afro-American
public schools make the students efficient men and women? You
answer.
You know the Afro-American is unreliable. You know you
can not depend upon him to be at a certain place on time. You
know the majority are that way. Now, I believe that southern
men who believe in right, who love Dixie, and who boast of civil¬
ization, will readily see that the state government is responsible
for this condition and will do whatever the state can do to amel¬
iorate the conditions in our public schools in the name of right,
of country, and of civilization. I want southern men to be the
first to see and the first to do for the country and for us who were
born in the south and educated in her public schools and colleges.
The north has done all that they can do for us and the task is
now for the south to restore the south in business and in national
life to that place in the National government where her natural
resources and intellectual statesmanship rightfully belong. So,
in Afro-American public schools, the first purpose and the second
purpose of the schools are not attained. Since this is true, the
question naturally comes: are the millions spent by the state on
Afro-American public schools wasted ? It does look as if it could
be answered by oie word after a discussion of the subject. Well,
it may not be answered thus. You see, as long as some men who
are mixed up whh the powers that be insist that all the country
and poor Dixie u-eed is preparedness, it may be necessary to ans¬
wer the question at length. When our great, intellectual states¬
men like Woodruw Wilson and William McAdoo and James Un¬
derwood and John Sharp Williams and Robert Owen decide that
the country and Dixie need efficiency, our southern powers that
be will be quick to revolutionize the Afro-American school system
so the millions spent on our public schools will not be thrown
THE SALVATION OF THE RACE
225
away. Here, we need a John Temple Graves; here, we need a
Ray Stannard Baker; here, we need a Thomas Dixon. We need
all southern orators and editors and statesmen and playwrights
enlisted in the work of building up an efficient southland. In this
work we need the men who do things. We need to do this work
now—long before Afro-Americans think of arms. We need to
revolutionize our school system today.
In the distant tomorrow the dictator and monarch may rule
over us because we refused to believe even the philosophy of
events, because we refused to believe that nature never made a
slave and that nature will restore the black people to manhood
and womanhood through evolution, because we refused to be¬
lieve that the freedom of Afro-American doctors and dentists
and pharmacists and trained nurses and priests to follow their
profession and calling when all others are either barred or handi¬
capped may be nature's economic way to get enough of such pro¬
fessional men and priests to take care of the wounded and dying
in future race riots and inevitable race war, because we refused
to believe that Afro-American industrial education may be mak¬
ing brawn for evolution of Afro-Americans, and because we
failed to do our plain duty today as men and! lawmakers under
God and civilization. Let us wake up. Let the black men of the
south and the white men of the south who are thinking, wake up.
Let us not lock horns, but lock hands, for the good of Dixie and
generations yet unborn.
I say that we need to revolutionize our school system today
because the purpose of public school education is not being at¬
tained in Afro-American schools, because the millions spent thus
on public schools are being wasted, and because the kind of edu¬
cation the Afro-American is receiving will eventually destroy, at
least for a time, democratic government.
226
SELF-DETERMINATION
THE METHOD OF UNIVERSAL EDUCATION.
In the education of the American boy, everything should be
done to educate him in culture and refinement. For this reason,
it is necessary to begin in the kindergarten to lay a foundation
of culture and refinement upon which the primary grades may
build a strong cultural superstructure. From the beginning the
child should be put in touch with vegetable life and animal life
and the trades and business.
For example, for Bookertee, a new Afro-American town
which is being built five miles north of Weleetka,' Okla., the
editor has worked out a plan of public education which will make
the inhabitants of that town within 16 years the most cultured
and refined Afro-Americans in the United States. In the first
place, the people who buy lots and build residences in Bookertee
will get work and become permanent citizens so that their chil¬
dren will grow up in the public schools of the town and in the
Agricultural and Mechanical College which will be established
just outside of the city limits. In the second place, the truck
gardens and the coal mines and canning factory and the brick
yard (for Bookertee is to be a brick city) will furnish an op¬
portunity for the children to be put in touch with vegetable life
and animal life and business and trades such that the public
school will be compelled to adhere closely to a program in order
to supply the demand of the town for business young men and
women and skilled workmen and women and scientific truck
gardners. In the third place, our boys and girls being in their
own town must prepare to govern themselves. The ticket agent
at the Frisco station, the postmaster, the manager of the canning
factory and of the brick yard and their helpers must be Afro-
Americans. In this co-operative town, where every man who
purchases a lot buys stock in the coal mines and brick yard, all
managers and workmen and women must be Afro-Americans
who are cultured and refined and "up-to-date" in every respect.
Incidentally, the handicap of the Afro-American towns, hereto¬
fore, has been that they have had no factories where black men
could work during the winter and spring when the farmers
the salvation of the race
227
around about the town make no money. We know that the cot¬
ton gins and oil mill and compress at Bookertee like other towns
will run only in the fall. So, the co-operative plan of this town
for trades and business as well as truck gardening and farm¬
ing compels the founder to seek a plan of education that will
get results. Therefore, the editor has worked out a plan that will
make the inhabitants of this town not only industrious but also
cultured and refined.
Kindergarten—Program.
Daily, two hours forenoon, 51 years of age; two hours, after¬
noon, 4 years of age. Games, 10 minutes; nature study, includ¬
ing gardening, 10 minutes; plays, 40 minutes.
Drawing, 10 minutes; rhythmic songs, 10 minutes; drama¬
tization (moving pictures), 10 minutes. Gifts, 10 minutes; con¬
struction work, 10 minutes; stories, 10 minutes.
Now, the school grounds will be large enough for each kin¬
dergarten child to have a small space for gardening; the ten
minutes allotted to nature study and gardening will be spent
in nature study in the fall, but in the winter time, for the most
part, will be spent in something else in order to give more time
to the gardening in the spring when children delight to be out
in the open air and the beautiful sunshine. Also, every child will
be required to have a similar garden at home where both flowers
and vegetables will be grown just as it is done at school. It will
be easy for parents to see the teacher for it will be a part of
her work to examine those home gardens.
Moreover, the school will have an auditorium with stage
and with operator who adjusts lantern and reels and proper
films for the use of every grade and kindergarten every day ex¬
cept the Sabbath, in the year. The teachers with the principal
will select the kind of pictures necessary for the children. In
the evening, it will not be necessary for the children to go to
the "movies" for they have been to the "movies" during the day.
So, at night, only grown people will go and the city censor will
be able to do his best in order to satisfy the public without so
much public criticism and danger to youthful minds.
228 SELF-DETERMINATION
In this kindergarten, the children will play business—bank
and store—and many trades for their parents will be engaged in
business and in trades and the child should grow up industrious
and thrifty, with a love for work and industry.
Of course, the dramas and the stories of the kindergarten
will show heroes and heroines of the race variety of the chil¬
dren.
Here, they will have Afro-American dolls and Afro-Ameri¬
can SantaClaus and here, the kindergarten teacher will restore
if necessary, the integrity of the child and lay a foundation for
self government in after years.
PRIMARY GRADES—PROGRAM.
Daily, four hours actual work.
Writing, 20 minutes; nature study, including gardening,
20 minutes; reading, 80 minutes.
Drawing, 20 minutes; music, 20 minutes; dramatization
(moving pictures), 20 minutes.
Numbers, 20 minutes; hand work, 20 minutes; stories, 20
minutes.
Each school ground will have space enough for demon¬
stration gardening where the teacher with the aid of the pupils
will demonstrate how to grow flowers and vegetables. Also,
each pupil will be required as a part of his course to have a flow¬
er bed and vegetable garden at home which the teacher will
examine often. In fact, parents will be required in the spring to
allow the children 20 minutes after school in the garden before
they begin the chores of the evening.
In the fall, the 20 minutes alotted to nature study and
gardening will be given to nature study, but in the winter, the
time for nature study and gardening will be given for the most
part to something else in order that in the spring more time may
be given to demonstration gardening when children delight to
be outside of school-rooms in the open air and sunshine.
The dramas and stories will consist of heroes and heroines
and occupations and business—bank and store—of the race var¬
iety of the children. Here, they will get the self-confidence
THE SALVATION OF THE RACE
229
necessary to govern themselves in their town in after years.
Hehe every pupil will grow up industrious and economical.
GRAMMAR GRADES—PROGRAM.
Daily, hours, actual work.
Arithmetic, 30 minutes; Manual Arts, Trades, including
Domestic Arts and Science, 30 minutes; History and Civics, 30
minutes.
Drawing, 30 minutes; Music, 30 minutes; Dramatization
(moving pictures), 30 minutes.
Writing and Spelling, 30 minutes; Geography or Agricul¬
tural and Vegetable gardens, 30 minutes; Physiology, 30 min¬
utes; Reading, 30 minutes; Grammar or Language, 30 minutes.
Of course, the gardening will be in the spring arid at home
for everybody will be required to give space to their children
for truck gardening as a part of his school work and to allow
the child at least 30 minutes every day after school to tend to it.
The teacher will examine the garden often and examine his
record book every day to see that he keeps his account straight
for he will be taught how to keep his records or bookkeeping
in connection with his work in the truck garden.
Here, the boy and girl will make money for self-support
for books and clothes and food, if necessary, and for savings in
the bank. Some teacher will be employed all summer to ex¬
amine these gardens and examine and correct the record books
of each child. Of course, there will be space enough on the school
grounds for a demonstration truck garden, where teacher or
special supervisor with the help of pupils will make their in¬
vestigation and demonstrations. The Agricultural primer will be
studied in the class room by all, so that everything will tend
toward the scientific agriculture.
The pig clubs and corn clubs and canning clubs and all
other clubs necessary for inspiration will be maintained and
pupils will grow pigs and keep records of receipts and expendi¬
ture just as in the case of truck gardening.
Domestic Science and Art will be given special attention
in these grades and wood-working especially for the boys will
230 SELF-DETERMINATION
be done with the same kind of tools that they have at home.
Most likely, they will not have machinery at home so they will
not have at school machinery and tools that they have not got
at home.
The sewing and cooking will consist for the most part of
things that they have at home. Parents will get results at Book-
ertee and it will be worth the while to investigate and, if possible,
to buy lots in Bookertee so that their children may be reared up
with integrity, with self-confidence, and with culture and re¬
finement.
HIGH SCHOOL—PROGRAM.
It will be a Vocational High modeled after Summer High,
St. Louis, Mo., or Dunbar High, Washington, D. C. Of course,
there may be modifications to suit the business and life of the
community and at the same time it will not deprive any boy or
any girl from getting what she desires in the high school.
AGRICULTURAL AND MECHANICAL COLLEGE-PRO¬
GRAM.
It will contain the best in Hampton and in Tuskegee, where
Booker T. went to school and where he built the monument—
Tuskegee.
However, no boy will receive a diploma from the agricul¬
tural department until he has spent two years on 20 acres of farm
land at home or some farm designated, doing actual farming
under the supervision of a special teacher or director who will
do nothing else but look after those farms.
The editor thinks the plan of compelling a student to cul¬
tivate a part of some farm in the state will do the farmers more
good than demonstration agents.
Bookertee students will work at their books one-half day
and at their trades one-half day so that they will be a connection
with all their work all the time.
Night students will spend one-half time with books and
one-half time with trades for the same reason.
Everybody in the school must select a trade. In this busi-
THE SALVATION OF THE RACE
231
ness age everybody ought to have a trade with which he can earn
a livlihood.
In a few years, it will be easy to get students to enroll in
the trades for the reason that students will be coming from the
Bookertee town with a spirit to learn a trade and know the busi¬
ness side of life.
There will be a special department for mining and for other
things so that industries of the town will not have to establish
a school for any of their employees.
The founder, T. H. Haynes, endorses the plan laid out by
the editor for a progressive and up-to-date school system for
Bookertee.
He says that as far as possible the plan will be followed in
the establishment of the public schools and the Agricultural and
Mechanical College.
232 SELF-DETERMINATION
THE TOOLS OF PUBLIC EDUCATION.
In the school room, the first tool is graduation. The steps of
school life should coincide with the changes, general changes in
the life of children, of boys and of girls, and of youths. Gener¬
ally speaking, the child naturally enters the kindergarten at
three years of age. At that age, his play and occupation and
games should be directed, his dramatization and rhythmic songs
and drawing should be modeled and his stories and constructions
and gifts should be selected. Then why should we wait until he
is four before we begin his artificial instruction and direction
when he has naturally craved for such instruction and direction
for a year?
Generally speaking, the child becomes self-conscious at five
years of age. At that age, he should be educated in moral read¬
ings, in useful occupations, and in penmanship that shows an
individuality; he should be educated in heroes and heroines of
his own race-variety, in songs of freedom, and in drawings that
will show the principles of the art; he should be educated in the
history of his own race-variety, in original hand-work and in
practical numbers. Then, why should we wait until he is six
before we begin his artificial education when he has naturally
craved for such education for a year?
Generally speaking, the pupil naturally enters into an in¬
tellectual life, that is, into a life iri which the intellect is empha¬
sized just as will and sentiment are emphasized in the kinder¬
garten and primary grades.
At eight years of age, he should be educated in arithmetic,
in manual arts including domestic art and domestic science,
and in the true history of his country; he should be educated in
patriotism, and in drawing and painting; he should be educated
in grammar or language and reading, in physiology and geo¬
graphy and agriculture, and in writing and orthography.
Then why should we wait until he is nine before we begin
THE SALVATION OF THE RACE 233
to emphasize the intellectual subjects when he has naturally
crave for such subjects for a year?
Generally speaking, all the ideals of the student are fixed
at twelve years of age. His volitional and sentimental ideals are
fixed at eight years of age; his intellectual ideals are fixed at
twelve years of age. So his integrity and self-confidence are
fixed at eight years of age and his conception of manhood is
fixed at twelve years of age, now his ideals are well fixed.
Then why should we attempt to teach him morals at nine
years of age and to form his ideals at twelve years of age?
Why not find out what those ideals are after he is twelve
years of age by allowing him to express himself freely in the
high school, by allowing him freedom of thought?
In the high school, let the student tell you what he knows
in mathematics, inventions and history; in pictures, in songs
and in monuments, in habits, in manners and in customs. Let
him have freedom of thought and you will find out his ideals,
intellectual, sentimental and volitional.
If, at fifteen years of age, the youth shows volition and self-
government, why should we not allow him liberty under law?
Why should he not be out of high school and ready for the uni¬
versity? Why should not our secondary course be arranged so
that the average student can complete it within three years?
In other words, why should we take four years to do what we
can do (starting in time) within three years? The editor would
not take anything from the present four years' high school course
unless he should take it and place it lower down in the grades.
If the physical inspector of schools has done his duty under
the law in a progressive state and if the parents have done their
duty, the average child or pupil or student is physically able
to do all the work given to him from the kindergarten up to the
university by the time he is fifteen years of age.
As I suggested above there is too much play in some of
the grades. We do not begin domestic art and domestic science
soon enough. We do not begin manual arts and trades soon
enough. We do not get down to business. We allow high school
students to take the subjects they want when they have not suf-
234 SELF-DETERMINATION
ficient volition to govern themselves until they are fifteen and
sixteen and, at that time, should be out of high school and into
the university.
No, there should not be electives in the high school in the
sense that the students should have the final word. Let him have
freedom of thought but not freedom of action, just yet. Let him
find himself if possible by the aid of the study of psychology in
the high school. And at fifteen he can govern himself in the
university, and he may select his vocation and his subjects under
strict rules and regulations.
Now, it is readily seen that if the state has compulsory at¬
tendance on the public school until the boy is sixteen that the
boy will have finished the high school and will be able to decide
what vocation he will pursue in the university.
It is readily seen that, if local Board of Education have done
their .duty, it is now. incumbent upon the state to furnish the
youths, black and white, a state university where their state
pride and patriotism may find full fruit and reward, where the
state may educate her own professors and doctors and dentists
and pharmacists and lawyers, and where the state may be sure
that she will have harmonious and efficient citizens to lead each
race variety within the boundaries of the commonwealth.
Yes, I know that there are enough Afro-American high
school boys and girls who have had to go into other states for
medicine, for dentistry, for pharmacy, for nurse training, to
warrant here the establishment of a first class university by the
state of Oklahoma for Afro-American youths.
Now that the "baby state of the union" is professing man¬
hood, I must state, that, if an Afro-American University had
been in existence just half as long as the University at Norman,
today, Oklahoma could look to her own Afro-American profes¬
sors and doctors and dentists and pharmacists and trained nurses
and lawyers for a harmonious and an efficient government in
all things just as she can look to her white professors and doc¬
tors and dentists and pharmacists and trained nurses and law¬
yers for a harmonious and efficient government in all the affairs
of state.
THE SALVATION OF THE RACE
235
Well, we cannot begin any younger to do things yet undone.
We must start at some time to correct wrong and things that
tend toward an inharmonious and inefficient government.
If the remedy is in our lawmakers, let us see them, if the
remedy is in our governor, let us see him, and if the remedy is
in the courts, let us see the judiciary.
Let us say Oklahoma first in all school matters.
The second tool of public education is a book. I say that
even a book with some errors is all right if the pupil has a good
teacher. Also, I say, in my opinion, the state should adopt sev¬
eral standard authors of the same kind of books so that our
children may get all there is in store for them in any subject,
by the use of several authors on the same subject in every class
room. I wish not to add anything new and I know not how to
substract.
I am from Tennessee and my motto is, "Be sure you are
right and then go ahead."
The third tool of public education is the method of learning.
Remember I said the method of learning and not the method
of teaching. So many instructors know only methods of teach¬
ing.
I state that the teacher must teach and the scholar must
learn and these two things are indeed different. So the method
of learning must belong to the pupil, it must be his method.
Then, let us as teachers and instructors find out the pupil's meth¬
od of learning from the psychology of the pupil himself before
we attempt to apply any of our methods of teaching.
If we do not know the difference, let us find out just as
quickly as possible. The age demands it, the parents demand,
it, the state demands it.
The fourth tool of public education is promotions. Age
should direct promotions. The combined marks of testing, of
daily work, and of examinations may inaugurate the promotion
but age should direct it for the reason that if fundamentals are
understood, the pupil can do more and can get more when he is
placed where his age directs.
Therefore, the important tools of public education are grad-
236 SELF-DETERMINATION
uation, books, method of learning, and promotions.
If I should advise the striking out of classes and grades,
somebody might say that I am radical when there is none of
the radical in me. I speak from my experience and attempt to
prove my propositions from experience. But, the day is fast ap¬
proaching when a kindergarten child will be given certain work
which will prepare him to enter the primary department, the
primary pupils will be given certain work which will prepare
him to enter the grammar department, the grammar pupil will
be given certain work which will prepare him for the high school,
the high school student will be given certain work which will
prepare him for the university, and the university student will
be given certain work which will prepare him for life WITH¬
OUT ANY REFERENCE TO CLASSES AND GRADES.
In the school-room, there is not any thing more important
than the tools of public education. If superintendents and pro¬
fessors and teachers do not know the tools of public education,
all will be done in a hit-or-miss way. I insist that teachers
should know what they are doing all the time.
DEVELOPMENT OF SCHOOL PROGRAM.
I suggest the following method:
Volitional Ideals—An inauguration of ethical imagination
—generally speaking—from 5 to 8, fixed at eight years of age.
Under the guidance of Intellect, Habits.
Under the guidance of Sentimental Manners.
Under the guidance of Volition, Customs.
Sentimental Ideals—An inauguration of aesthetic imagina¬
tion, generally speaking from 5 to 8, fixed at 8 years of age.
Under the guidance of Intellect, Pictures.
Under the guidance of Sentiment, Songs.
Under the guidance of Volition, Monuments.
Intellectual Ideals—An inauguration of scientific imagina¬
tion—generally speaking—from 8 to 12, fixed at 12 years of age.
Under the guidance of Intellect, Mathematics.
Under the guidance of Sentiment, Inventions.
Under the guidance of Volition, History.
THE SALVATION OF THE RACE 237
SOME POINTS IN SCHOOL MANAGEMENT.
In the derivative word management, the base is the simple
word manage, signifying training, and the adjunct is the suffix
ment, signifying instrument. In the French Le Manege, they
train conscious horses; in our schools, we train both conscious
children in the kindergarten and self-conscious pupils in the
elementary grades and high department. School management
is training pupils by means of certain instruments or tools.
It is training by means of graduations; it is training by
means of devices including books; it is training by means of
methods of learning and by means of language; it is training
by means of promotions—it is directing and training self-con¬
sciousness as well as training consciousness. Like the master
workman who works on canvas, on marble, on wood, on steel
by means of- the laws of geometry, of physics, and of chemistry,
we school masters and school mistresses work on human souls
and immortal spirits by means of the laws of pedagogy. School
management is training pupils with certain instruments or
tools because that is the meaning of the term.
As a result, we have in the community men and women
of culture and refinement, men and women well-poised and calm,
an aristocracy of will as well as an aristocarcy of intellect.
Why some points in school management are some points in
the building of an individual human being, some points in the
building of a clan, some points in the building of a race-variety
—in the construction of which our chief object is character.
Some educators think that there must be an intellectual
aristocracy first. Indeed, from the very nature of the case there
must be first an aristocracy of the will—we attend first—atten¬
tion is a phase of the will—we attend to a sensation to get a sense
and a percept or sense-concept as the case may be and we attend
to intuitive ideas—all of which shows that the will is first as
238 SELF-DETERMINATION
well as last and that an aristocracy of the will should precede
an aristocracy of the intellect. Moreover, we follow our ideals
and our sentimental and volitional ideals are fixed before we are
eight years of age.
Immediately thereafter, we study the intellectual sciences
almost excluseively for eight years under the compulsory law
of the state or of the home. In other words, the will is first and
should be trained and educated first. It is a sad commentary
upon the American system of public schools that we do not give
enough time to the education of the will and sensibility and that
we do not have compulsory education from 3 to 16 years of age.
I say some points in school management are some points in
the-building of a race-variety—in the construction of which our
general method is to train the consciousness and to educate and
to train the self-consciousness of individuals. For the training
of self-consciousness, we have elementary schools and high de¬
partments. Permit me to say that education should consist of
the education not only of the intellect but also of the faculties
of will and sensibility. In other words, education should be lib¬
eral and not one-sided.; it should consist of national habits, man¬
ners and customs; it should consist of pictures showing indi¬
viduality, songs of freedom, and the free monumental tradition
of the particular race-variety that is being educated; it should
consist of arts and sciences, including a trade for every boy and
every girl.
Education should be liberal and not one-sided because, like
God, we are a trinity and all our faculties are equal in power
and glory. If we emphasize the will, although not properly edu¬
cated, for the time being it is omnipotent; if we emphasize the
sensibility, although not properly educated; for the time being,
it is omnipotent; if we emphasize the intellect, although not prop¬
erly educated, for the time being, it is omnipotent. This is not
only true of individuals, it is also true of nations. The Ameri¬
can colonies emphasized the will and we had the American Revo¬
lution. The South emphasized the intellect and we heard the
the salvation of the race
239
Calhouns and the Haynes in the halls of the American Congress.
The Afro-American is emphasizing the sensibility and we see
him following his traditions of slavery absolutely. In the same
connection, it might be well for us to remember that, for many
years, the Germans have emphasized the intellect with special
instruction, at the same time they have neglected, like other civ¬
ilized nations, the education of the will and sensibility and today
we behold the greatest war of the centuries. I again assert that
education should be liberal and not one-sided.
In some points of school management I wish to mention
first the point of graduation. In the organization of our schools,
we test the boys and girls in intellectual subjects—reading for
pronunciation, writing, arithmetic and sometimes geography,
grammar and drawing—and place him or her in the 4th grade
or in the 7th grade or in the 1st grade or wherever he or she may
belong from an intellectual standpoint. We do not test him at
all in pictures, in songs, in monuments, in neatness, in sanitation,
in kindness, in honor, in lying, in stealing, in destructiveness,
and in religion—in any of the subjects of will and sensibility.
By the idea—in religion—I do not mean that he should be tested
as to his religious denomination or as to his Christianity. I mean
that he should be tested as to whether or not his faith in him¬
self or in something else or somebody else. It may be important
to know in whom he puts his trust but it is also important to
know where he puts his trust for the reason that no man or
race-variety can pass through the chrysolis of civilization unless
he has his religion or faith in himself. In fact, a religion that
does not spring up from within the spirit of the individual or
race-variety is not worthy of the nnme of religion. So we do
not test him in any of the subjects of will and sensibility. Hence
we never separate the wheat from the tares nor the sheep from
the.goats, they all grow together until the harvest—yea, until
they are garnered into the eternities.
I believe that the American public schools will never be
240 SELF-DETERMINATION
what they should be until we grade the pupils according to the
test of all their faculties—the faculties of will and of sensibility
as well as the faculty of intellect—until we separate for the pur¬
pose of special instruction and guidance those who have faith in
themselves from those who do not have faith in themselves and
those who are clean and honest and truthful and good from those
who are unsanitary and have a tendency to lie and to steal and
to destroy everything on which they put their hands.
In some points of school management, I wish to mention
secondly the point of devices called books. Educators seem to
agree that a bad book, that is, a book with some errors, is all
right, provided we have a good teacher. I think that is true.
I wish to add, however, that instead of a single adoption of books
by the state to the exclusion of all others, the state should adopt
several standard authors of the same kind of books and thereby
make it possible for every class and every pupil to have the ben¬
efit of the information of the best men thinking on any given
subject. Why, if, in every class, there were two or three differ¬
ent standard arithmetics, that subject would be of greater in¬
terest to pupils and teacher and would serve to be the best way
to learn arithmetic. I might give the teacher more work at first
but she would know in a few years a great deal more concerning
problems of arithmetic. Oh, would it not be the finest thing in
the world if a teacher could have in her grammar class Max¬
well's strong definitions and at the same time Reed and Kellog's
diagramming and parsing?
I believe some day soon states will see the curse of the single
adoption of books and the wisdom of the adoption of several
books of the same kind. Why it would be the best thing from a
financial standpoint, for often a citizen has come not only from
another school district in the same state, but also from the com¬
munity of another state with standard authors of all text-books
for his children and if they should be allowed to use those books
by reason of the adoption of several standard books of the same
THE SALVATION OF THE RACE
241
kind, it would be a saving to parents in dollars and cents. So I
plead for an opportunity for the children of the state to get hold
of all information possible along all lines in their school work.
In some points of school management, I wish to mention, in
the third place, the methods of learning and the means of com¬
munication. Every lesson should be a language lesson—a lesson
in English for English is our greatest means of communication
with our fellows. Every teacher should know not only the meth¬
od of the pupil in each subject, psychologically speaking, and in
each lesson but he or she should know the composition of the
language adapted to that particular subject and lesson. I insist
that each teacher before he enters the school room each year,
each semester, each day, should ask himself the questions: What
faculty and power of the consciousness or of the self-conscious-
ness does each subject that he is to teach develop the most?
What are the laws governing that faculty and power? What gen¬
eral composition of language is adapted to the training of the
particular power of consciousness or of self-consciousness that
he is to direct?
For instance, if he teaches psychology, he should ask him¬
self the question: What faculty and power of consciousness or
self-corisciousness does psychology develop the most? What are
the laws governing that faculty and power; what general com¬
position of language is adapted to the training of that particular
faculty and power. If he finds that that faculty is the intellect
and that that power is the conception of self-consciousness he
should find first the laws of conception, namely observation and
comparison and abstraction and generalization and the general
composition of language adapted to the training of that concep¬
tion. Then if he finds tht that general composition of language
is exposition, he should have his class follow the rules of expo¬
sition as laid down by the best known rhetoricians whose books
are sold in these United States. In other words, every teacher
should make the scholar, conscious of the scholar's method and
working tools for a particular subject and at the same time,
242 SELF-DETERMINATION
guide the scholar to express what he learns in a general composi¬
tion of language adapted to the development of the particular
power of consciousness or self-consciousness that is being de¬
veloped ; for the reason that the scholar must learn and the teach¬
er must guide him and these two things are indeed different.
In some points of school management, I wish to mention in
the fourth place the point of promotions. Some of the best edu¬
cators say that the promotions should be made on the combined
marks of testing, of daily work, and of final examinations. I
agree with them in that proposition. But, I think that children
should not be marked every day for we do not test the pupil every
day. And unless we are testing they should not receive any
marks. Too often daily marks are^marks of effort and in no
way indicate what the pupil has learned for that day in a given
subject. Marks should always indicate what.the pupil has
learned. So, unless we are testing, the pupil should not receive
any marks.
In some points of school management, I wish to mention
in the fifth place the point of efficiency or the point of bringing
things to pass. Self-control is the phase of the point of effic¬
iency in the school room. A teacher who can control himself
may easily control pupils and others. The opposite seems to be
true. A teacher who can not control himself can not control
pupils and others.
Our control of the language—the greatest means of com¬
munication between us and our pupils is the second phase of
fV,e no'nt "f efficiency in the school room. It will surely bring
fchirgs to pass to be master of all methods of learning and master
th* Frgl^h la^guare when you teach in our schools.
0Ttr cortrol of pupils is the third phase of the point of ef-
d ie icy 'n the school room. No teacher is expected to bring
things to pass unless he can control his pupils. He is not in a
position to reach them unless he can control them. His attempt
to discipline them will Drove a failure.. Therefore, he must know
THE SALVATION OF THE RACE
243
each pupil, his virtues and his vices from a psychological stand¬
point, his peculiar traits and divergences from all other members
of his class before he can do much in directing the consciousness
or self-consciousness of that pupil, before he can successfully
train that pupil, before he can truly educate anyone.
Teachers, the day of imitation has passed and the day of
initiative on the part of the pupils has come to the public schools
of America. Let us not behold the wonderful results obtained
in the kindergarten by emphasizing the initiative on the part of
the child and as soon as that child enters the grades begin to kill
his power of initiative which power he will be called upon to
exercise (whether or not he has it) as long as he lives in this
age of initiative and referendum in governmental affairs, in
this age of popular government, and in this age of independent
business and great independence in all other vocations.
Finally, in some points of school management, I wish to
emphasize the point of organization of our schools which has
to do with the placing of each pupil in the proper grade. Noth¬
ing will interfere with the management so much as the work of
placing a pupil where he does not belong—whether he is placed
too low or too hisrh in the grades. Considering alwavs +he age
of the T>nTvl and his abilitv to read and to reneat, the rrmH-ipli^a-
tion table: for, if he rends well and knows the mnltinbVption
table, he mav be enrolled in the elementary grades where his
ap*e directs. I wish to the deviV.es called books bv
statin* a Grain that a bad book and a good teacher mav be all
nVht. and that, anmratus notwithstanding, the most important
thing in the school room after all is a good teacher full of in¬
spiration and professional ability.
I wish to em)vhasize anew the point under the head of schol¬
ar's method and language of communication. Of a truth, the
teacher who does not know and regard consciously and constantly
at every step the constitution of his pupil and the pupil s method
of learning and the general composition of language necessary
for the development of that particular faculty and power retards
244
Self-determination
the pupil >u his progress and takes away the initiative of hits
pupil who must live always in an initiative age of business and
in an initiative age of democracy.
I wish to emphasize the point of promotions by stating that,
in my judgment, if all promotions were based on tests rightly
given and not on daily effort, the pupil would feel that his pro¬
motion is just and be disposed to remain where he is placed in
the grades without comment and friction—all of which would
help the teacher in the management of the school.
Fellow teachers, the management of our schools will be
easier when we keep constantly in our minds the purpose of the
public schools—which is character building in individuals, when
our method is based on a scientific knowledge of the puipl when
we know well and use the necessary tools for the development
y>f the consciousness and the self-consciousness of the pupil, when
we bring things to pass by means of self-control, by means of the
control of all methods and of the English language, and by means
of the control of all our pupils, first of all and before we attempt
to teach any lesson.
Adhere closely to these points in school management and
our success is assured and our joy will be full; for no financial
reward can pay us. If we do not do our duty, the pupil's loss is
irreparable; if we do our duty no material gifts can compensate
us. The consciousness of having done our duty—the conscious¬
ness of building up a race-variety—a nation—the consciousness
of making men and women—"men who their duties know and
knowing dare maintain"—will bring joy unspeakable, "treasures
laid up where moth and rust can not corrupt and thieves can not
break through and steal."
THE SALVATION OF THE RACE
245
ARCHITECTURAL.
Universal Christ.
You cannot teach the Savior to a boy under five years of age,
generally speaking, for the reason that he does not know that
he knows until he is five years of age, generally speaking. Not
only so, but when he awakes in self-consciousness he forgets all
past events and experiences. Under that period of his life his
psychical tool is the power of distinction. With that tool he can¬
not reach that which is universal and he forgets all events at
self-consciousness. So you can not teach a boy under five years
of age, generally speaking, the Savior or anything else. You
can train him in habits, in manners and in customs; you can
train him in pictures, in songs and in monuments; you can train
him in figures, in devices and in stories. But you cannot teach
him anything, not even the universal Christ.
You cannot teach the Saviour in the form that you have
him to a black boy under eight years of age, generally speaking,
for the reason that the black boy has only the power of imagina¬
tion under that age and he cannot imagine himself to be like
Jesus in the form you have Him. In the schoolroom he often
tells the teacher who recites the story of George Washington
and that hatchet to him and who says, ',Now you must be just
like George Washington." ,'How can I be like George Wash¬
ington? He is white." The black boy at that period of his life
deals only with likes and dislikes and he can see only the con¬
crete and the outer qualities there. His intellectual being has
has not yet taken his place in the human trinity. In him, the
great power of comparison has not shown himself. He works
only with his imagination. The editor has a little girl who is
not quite eight years of age and she still comes home from Sun-
246
SELF-DETERMINATION
day school crying out, "Papa, who is Jesus? Teacher says you
must be like Jesus. Who is Jesus? Who is the Saviour?" You
see in the form that she sees the Saviour she cannot imagine
herself like Him; therefore you cannot teach the Saviour in the
form that you have Him to a black child, generally speaking,
under eight years of age. At least you cannot teach him that
he can be like Him. After a black boy is eight years of age you
can not teach him the universal Christ in the form you have the
Christ unless you declare that Edmund Burke did not know what
he was talking about when he said concerning conciliation of the
American colonists and white people, "There is no such thing as
truth in the abstract. Truth must inhere in something." You
must concede that black men and women are smarter than white
men and women, and Edmund Burke does know what he is talk¬
ing about when you say that black people can see truth in the
abstract, and when they read the Bible they see the universal
Christ for He is the universal Saviour or no Saviour at all.
At this age the black boy conceives. When he reads the
Bible and conceives in the abstract, if possible, the universal
Christ, and begins to hunt for concrete examples or pictures of
Him, he finds that the white child has a white Christ with meek¬
ness, humility and glory, and the Philippino child has a brown
Christ with meekness, humility and glory, and the Porto Rican
child has a yellow Christ with meekness, humility and glory,
and the black child has pictures of no Christ at all. Consequently
Christ is not, at least for all practical purposes, a universal
Christ for the reason that there is a sector of the circle left out
in the distribution of the picture of the Christ. Now, I say the
black boy conceives. He perceives and imagines the same Christ
for every race-variety, save the black race-variety. He perceives
and imagines a white Christ, but no Christ for the black race-
varieties in the world. So after the black boy is eight years of
age you can not teach him the universal Christ in the form that
you have the Christ unless you declare that when he reads the
THE SALVATION OF THE RACE
247
Bible he conceives in the abstract the universal Christ, and that
black people know more than Edmund Burke says white people
know.
Morever. as long as it is the history of concepts that they
have an artificial expression, it follows that there will be a doubt
as to a conception unless it is followed by an artificial expres¬
sion. The white man reads his Bible, conceives his Saviour and
makes an artificial expression of Him. The Philippino reads his
Bible, conceives his Saviour and makes an artificial expression
of Him. The Porto Rican reads his Bible, conceives his Saviour
and makes an artificial expression of Him. I say it is the history
of conceptions that they have an artificial expression.
The fact that the black man reads his Bible, conceives his
Saviour and does not make an artificial expression of Him may
be an evidence that the black man has not conceived the univer¬
sal Christ. In view of all these things, Bishops, Elders and Lay¬
men, it may be well for us to look into this Christianity of ours.
The editor is sure that what the Negro needs is more Chris¬
tianity and not less Christianity. I am sure that we have the
true word of God. I. am sure that Jesus is the Christ, the Sa¬
vior of the world. So let us, like other race varieties, put the
fodder, so to speak, down where everybody can get it. Let us
call upon Tanner to paint Him with meekness, humility and
glory, so that we can teach the Savior to our children under
eight years of age, and so that black people can conceive beyond
a shadow of doubt the universal Christ—their Christ, too.
In Nashville, Tennessee, a minister asked the editor:
"How are you going to make a picture of Christ when we black
folks have all kinds of colors among us?" The editor answered,
"White people have all kinds of colors among them and they paint
the Savior white; Philippinos have all kinds of colors among them
and they paint Him brown, and Porto Ricans have all kinds of
colors among them and they paint Him yellow," and asked!,
"Can we not paint Him black, the color of our largest number,
248
SELF-DETERMINATION
like other race varieties?" Another minister said he did not
believe in making graven images of God. To which the editor
said, "I am not talking about God, the father. I am talking
about Jesus, the God-man." And if you cannot separate the one
from the other, I wish to state that no Christians make graven
images of God, and all Christians except the black man in Amer¬
ica make graven images of Christ, at least pictures of Christ.
And if it is wrong to make pictures of Christ, let us take the
pictures of the white Christ and the Virgin Mary out of the
churches and bed chambers. Let us do right if the heavens fall."
The editor states that he has not heard of any Negro ministers
taking down from his wall the white Christ. Another minister
asked, "Is it not true that the historical Christ is white?" The
editor answered, "No, no, no. Nobody knows the lineage of the
Virgin Mary. Nobody knows the color of the Virgin Mary, and
hence the color of Jesus. History does not tell us. We know
the lineage of Joseph. But the scriptures tell us that Joseph was
not the father of Christ. Christ was born of the Holy Ghost. So,
nobody knows the color of Jesus, and it is not historically true
that He was white."
You see the black man has not interpreted this Bible yet.
Some other folks are thinking about that. There is some cir¬
cumstantial evidence that Christ was colored. Perhaps, He was
not black, but He was colored and not white, if we take the cir¬
cumstantial evidence which is never conclusive, but sometimes
the best evidence. Well, the Jews, after two thousand years,
say that He was illegitimate, that is, He was not like Joseph. Of
course, He could have been white and not like Joseph. But He
was not like Joseph.
Again, when the Romans lynched the Savior they made Si¬
mon a Cyrenean, a colored man, carry the cross. That is very
much like a mob nowadays to make a member or members of the
nationality of their victim do something.
Again, when Herod sought to slay the child Jesus, Joseph
THE SALVATION OF THE RACE 249
took the child and His mother and fled into Egypt. Why did he
go into Egypt? Well, it is very natural for a man to run home
if his life is in danger; and again, it is written, "Out of Egypt
I call my son. Not out of Judea, not out of Israel, but out of
Egypt." And who is in Egypt? I answered, "Colored people."
Kind readers, I care not for color at any time unless it is
that color will cure our disease. The doctor cares for a certain
serum because it will cure a certain disease. I have a similar
care. I care for color because color will cure this disease of the
black man in America.
I know that when the black man interprets this. Bible and
makes the circumstantial evidence so strong that it will be the
best evidence that Christ was not white, but colored, still the
white man will have to paint Him white in order to teach Him to
his children under eight years of age and suggest to him a uni¬
versal Christ, that the brown man will have to do the same thing,
that the yellow man will have to do the same thing, that the red
man will have to do the same thing. So the editor is not bothered
about color unless it is that color will cure this disease of Negroes
in America.
You notice this discussion is in line with what the Educator
has been saying concerning the Negro school system. I know
that there ig something radically wrong with the methods em¬
ployed in our Sunday schools and churches of today with refer¬
ence to our Savior and our Christianity for we hardly have a
reputation for Christian religion. Why, the constitution declares
that no state shall make any laws that will interfere with a man's
religion and often Negro churches are declared by some court to
be a nuisance. The editor thinks it is just as necessary to have
a reputation for a thing as it is to have that thing.
Every professional man is trying to have a reputation for
himself as a professor of so and so. Every minister wants the
world to know that he is a minister. Every mechanic and labor¬
er wants a reputation as a man who does certain work or renders
250 SELF-DETERMINATION
certain efficient service. So it is necessary that we ministers and
laymen do something to make a reputation for Christianity for
our race variety in this country.
Mr. Brown Man, are you a Christian? Yes; here is my Sa¬
vior, a brown man with meekness, humility and glory.
Mr. Yellow Man, are you a Christian? Yes; here is my Sa¬
vior, a yellow man with meekness, humility and glory.
Mr. White Man, are you a Christian? Yes; here is my Sa¬
vior.
Certainly we cannot doubt the Christianity of those people.
It is evident that they feel their Savior in their unconsciousness,
pictures, songs and monuments.
But, ask the black man in America: Mr. Black Man, are
you a Christian? Yes. (Where is your Savior, your artificial
expression of your conception ? Mr. Black Man: I have no pic¬
tures, no songs of Christian freedom, no monuments. I have no
artificial expression.
So, it is hard for black men to prove that they have religion.
It is easy for courts to declare our churches a nuisance.
The black man cannot prove it by the cardinal virtues—in¬
tegrity, honor, kindness and self-confidence, truthfulness and
honesty—for the Jews had all things cardinal virtues before
Christ came and all ministers say that a sinner can be honest and
have other virtues. Of course, Christianity makes for the cardi¬
nal virtues. But we have worshipped, for two generations under
our own vine and fig tree and yet, generally speaking, we lack
integrity and honor and kindness toward each other and self-con¬
fidence and truthfulness and a single honesty.
Christian friends, it is time to get busy—busy with a black
Santa Claus and a black Savior. Let us establish a reputation
for the Christian religion.
The Afro-American Doll.
The Afro-American doll is the double-barrelled shot-gun
THE SALVATION OF THE RACE
251
that destroys in PEACE illegal amalgamation and the first cause
of lyflch law as far as the black race-variety is concerned.
According to the census of the United Sttes, there are 3,-
000,000 mulattoes in the country today. It is the first time that
the government has separated the blacks from the mulatoes and
we shall have to wait for the next census to find out whether or
not the rate of increase of mulattoes is greater than the rate of
increase of blacks. If the mulattoes increase the faster then we
may calculate how long it will take the two race-varieties in this
country to amalgamate; if the blacks increase the faster, then
we know the "race problem" may not be settled by amalgama¬
tion.
I am sorry to note that there are some among us who would
be glad to see it settled that way. I am glad that I for one do
not want to see it settled that way. I want the integrity of my
race-variety sustained to the eternities. At least I want illegal
amalgamation stopped now.
The shame of it all, the curse of it al\, the degradation of it
all is to me revolting in the extreme. The fact that the black
race variety, who are trained with white dblls and white Santa
Claus and white primary readers and the worst type of an Afro-
American in our geographies and only in the white man's his¬
tory, is not to blame, seems to make very little difference with me.
I want illegal amalgamation stopped now.
I have suggested the Afro-American doll is a double-bar¬
relled shot gun that will destroy in PEACE both illegal amalga¬
mation and the first cause of lynch law.
Perhaps if we could stop that unmentionable crime in this
country it may be that lynching might cease altogether, for the
figures on lynching for 1916 are indeed terrible in the extreme.
According to the records kept by Monroe N. Work, head of
the division of records and research of the Tuskegee Institute, in
1916 there were 54 lynchings. Of those lynchings, 50 were Afro-
Americans and 4 were whites. Fourteen or more than one-
252
SELF-DETERMINATION
fourth of the total lynchings, occurred in the state of Georgia.
Of those put to death, 42 or 75 per cent of the total, were charged
with offenses other than that unmentionable crime. The charges
for which the whites were lynched were: murder, 3; suspected
of cutting a woman, 1.: (This is a Mexican).
The charges for which Afro-Americans were put to death
were: attempting the unmentionable crime, 9; killing officers of
law 10; murder, 7; hog stealing and assisting another to es¬
cape, 6; wounding officers of the law, 4; the unmentionable crime,
3; insult, 2. For each of the following offenses one person was
put to death: slapping boy, robbing store, brushing against girl
on street, assisting his son accused of the unmentionable crime
to escape, entering a house for robbery or some other purpose;
defending her son, who in defense of mother, killed man; fatal¬
ly wounding man with whom he had quarrelled, speaking
against mob in act of putting man to death, attacking a man
and wife with club.
Lynchings occurred in the following states: Alabama, 1;
Arkansas, 4; Florida, 8; Georgia, 14; Kansas, 1; Kentucky, 2;
Louisiana, 2; Mississippi, 1; Missouri, 1; North Carolina, 2;
Tennessee, 3; Texas 9.
I want lynching stopped now.
If we can possibly get at the causes of these evils, I think
we ought to do it now.
Illegal amalgamation and lynch law causes an unrest in
both race-varieties. Both race-varieties feel an insecurity.
In my opinion, for the most part, it is within the power of
the law-makers of this country to stop within a generation both
illegal amalgamation and lynch law by changing the system of
Afro-American education in the public schools.
For physical slavery, this system of instruction for Afro-
Americans might have been perfect. But today it is destroying
the peace and security of the happy homes of this land. Today it
is undermining the foundation of our government. Today it is
THE SALVATION OF THE RACE
253
the cause of segregation by law, disfranchisement, and race riots
as well as lynch law and illegal amalgamation.
It produces public evils and mobocracy.
Let us hope and pray that the brave men of the south and
the whole country will look into this "race problem" for the pur¬
pose of solving it now and in blessed peace.
Let Afro-Americans read, think and consider one of the
most important questions that confronts us today, the "race
problem." With all these evils staring us in the face and with
the cause evident, the editor does not understand! why it is that
some Afro-Americans say there is no "race problem."
I hope they are not asleep and I hope they will see soon the
race problem as they sit in Jim-Crow cars and suffer the mental
pangs of segregation and the awful feeling of illegal amalgama¬
tion and the terrible feeling of lynch law and disfranchisement.
254
SELF-DETERMINATION
A HERO.
Just after the Civil War, Afro-Americans gave big picnics
in the summer after the crops were laid by and before the cotton
harvest in the fall. The writer remembers that when he was a
boy, in .the eighties and nineties, Afro-Americans still gave big
picnics and excursions during the months of July and August
with celebrations of the 4th of July and the 8th of August. I am
told that, in Texas, our people began as early as the 19th of June
to have a good time. Freedom, just physical freedom, was such
a boon for our people that some even yet do not know how to
conduct themselves when any occasion presents itself for a good
time.
At Norfolk, Virginia, soon after the war, many boat excur¬
sions were given during the hot weather in order that Afro-
Americans might give expressions of joy away from; the eye and
look of the former masters. On these trips, they had plenty to
eat; they had the luxuries of life—chicken, goose, duck, turkey,
pie, cake and "the Lord knows what all." Did I say that they
had enough to eat? Yes, and they had enough to drink—enough
wine and whiskey and gin to sink a small boat; they carried
their jugs and jimmyjohns and what-not; they were free and joy
and gladness filled their souls.
It was useless for anybody to talk about work on those spe¬
cial picnic days like the 19th of June and the 4th of August.
Thev truly had a good time. Oh, if we could see once more an
"old fashion" picnic of Afro-Americans without "shooting craps"
and "gun plays," it would be the joy of our lives. If we could
go once more on long boat excursions and train excursions with
dinner baskets full and free, it would be the joy of our lives.
I was about to say that at Norfolk soon after the war, Afro-
Americans were taking a particular excursion; they were crowd¬
ing and crowding on the gang plank without sides; it was, at
this time, an extraordinary crowd. As the crowd moved slowly
on the gang plank, one woman lost her foothold and fell into the
SANT FOSTER
the salvation of the race
255
water below. As quick as lightning, a young Afro-American sol¬
dier who was standing on the wharf watching the crowd, j umped
into a small boat nearby and rescued the woman from the water
and death. This young Afro-American soldier, ignorant and un¬
lettered, was the hero of the hour. He did his duty just as he
had done his duty under command in the Union army.
The incident passed; the crowd applauded the hero; the
boat loaded; the whistle blew, with bandana waving and throngs
on land and sea yelling, the old boat moved out into break water
and thence into the sounds and open sea.
This young Afro-American soldier went back to the bar¬
racks and the woman whom he rescued went on the excursion
and enjoyed the day along with her husband.
The years rolled by as a tale that was told—the sixties, the
seventies, the eighties, and the major part of the nineties. Sol¬
dier and rescued woman never saw each other and may never see
each other again. It was in 1898, during the Cuban campaign,
that this same soldier now a man in fifty saw duty in Cuba. Now
he perhaps reads a little and understands military tactics better
but he is still a sergeant in the U. S. army.
In the sixties, he fought against General Joe Wheeler; at
this time, he is fighting under the command of General Joe
Wheeler. The times had changed and men had changed with
them. Armies and men once arrayed in battle against each other
under different banners are now fighting side by side under the
same banner, "Old Glory" forever. Sons of confederates and
sons of union soldiers had forgotten the bloody past and were
fighting for the liberty of Cuba and against the despotism of
Spain.
I believe it was at San Juan, in Cuba, where this Afro-
American soldier again distinguished himself. It happened this
way. One day the army of the U. S. under the command of
General Joe Wheeler was going up the hill to take a Spanish
block house or houses. This Afro-American soldier was sergeant
256 SELF-DETERMINATION
of a company with officers and they were going four deep and
slowly up that hill along with other companies going up on all
sides under the command of Joe Wheeler.
General Wheeler standing a mile away down that hill was
watching his army as they went up that now famous hill in Cuba.
All at once, looking through his glasses he exclaimed to his aide
de camp, "Look there is an officer gone, and look, there is an¬
other officer gone, why does he not change that column, they
have a bead on him, there is another officer gone. Now a sol¬
dier from the ranks talks with the officer, and now the soldier
steps back, look that officer is gone, and now that soldier who
talked with the officer is in command. Watch him, he is chang¬
ing that column and stretching them out in a long line. Watch
Jiim go double quick, watch him go, watch him. Get that man."
The aide de camp pulled out one of those long glasses and pulled
it and read the letters on this man's coat collar, got his regiment
and company and number. He opened his book. At this mo¬
ment General Wheeler said, "watch him go, get him, he will get
a commission when this battle is over." The aide de camp got
him and replied, "His name is Sant Foster."
Suffice it to say that Sant Foster and his company took that
block house without losing another man.
After the battle, he got his commission and became second
lieutenant in the army for bravery and daring in the time of
battle. Again Sant Foster is the hero. Again, the world moves
on and on; the battles come and go; the American armies and
navies are victorious over the Spanish fleets and the Spanish sol¬
diers. A treaty of peace is signed by representatives of both
governments—representatives of the United States and the rep¬
resentatives of Spain. Sant Foster goes to his barracks. For a
long time, he has heard nothing concerning the part that Afro-
Americans took in the battle in Cuba unless it is that he cannot
forget and must ever hear the words of Theodore Roosevelt ring¬
ing in his ears as the Colonel stood in New York, although the
the salvation of the race
257
black soldiers saved his regiment in Cuba from annihilation, and
said, Yes, the black soldiers fought, but they had to have white
officers."
I say the world moved on and Sant Foster went into his bar¬
racks. One day, he was talking with Lieutenant Scott Brown
and telling stories of by-gone days. Incidentally, Lieutenant
Scott Brown taught him some of the things that a second lieu¬
tenant ought to know because Sant Foster had to win his com¬
mand by bravery and daring on the field of battle since he never
knew how to read and write well and could not pass written ex¬
aminations like Lieutenant Scott Brown and others.
So, after a, lesson one day, they were just talking generally.
And Sant Foster remarked, "I would like to know whether or not
a man and his wife still live—the wife of which family' I res¬
cued from the waters at Norfolk Va., one day when Afro-Amer¬
icans just after the Civil War were having an excursion and pic¬
nic and men and women and children were crowding on the gang
plank and this woman lost her foothold and fell into the water.
I would like to know if they still live and where they live." Lieu¬
tenant Scott Brown, looking at him intensely, jumped up and
grasped Sant Foster's hand and remarked, "Sant, that was my
mother before I was born. If it had not been for you, I would
not have been here." Sant replied, "0, Scott, behave yourself,
are you joking?" "No, I mean it. And I will prove it to you."
I am told that Lieutenant Scott Brown, at one time Lawyer Scott
Brown of Muskogee, Okla., sat down and addressed a letter to
his mother and father at Cleveland, Ohio, and asked them to
write to Lieutenant Sant Foster the story concerning his moth¬
er's rescue from the waters at Noifolk, Va., m the sixties just
after the war.
They did it and Lieutenant Sant Foster, the hero, found out
whether or not this couple lived and where they lived before the
campaign closed in Cuba.
Today, I am told that this old hero, Sant Foster, lives at
258
SELF-DETERMINATION
Boynton, Okla. Let Afro-American boys emulate the courage
and heroism and patriotism of Sant Foster. Let Afro-American
teachers tell in the school room the stories of Afro-American
heroism.
Let our boys and girls see black folk in statute, in song
and in story.
THE SALVATION OF THE RACE
259
PLAYTHINGS.
A monument represents and reveals an ideal conduct. If
you want to know the ideal conduct of an individual or of a race-
variety or of a national government or of a sectional government,
look at the monuments of that individual or of that race-variety
or of that government. The monuments in the public squares and
parks of the north and of the south reveal the ideal conduct of
the north and of the south. Some people, incidentally, are not
able to purchase all kinds of toys for their children. Those who
do so find it very easy to find out the ideal conduct and occupa¬
tion of their children. Moreover, it is not well for rich parents
who buy all kinds of toys for their children to "jump" at conclu¬
sions before the children have had time to try out all the toys
and playthings. Teachers, look at the playthings of your children
and pupils,"for these playthings may indicate their ideal conduct.
Look, at their dolls and toys. Look at those of each child and
think of the race-variety. Then, if your children play with dolls
and toys that will make them unnatural and abnormal and inef¬
ficient and if it is sanctioned by the state and, because it is un¬
natural and abnormal and inefficient, it is a menace to the state
government, you should be honest enough and brave enough to
ask the state government for a change from those things that
tend to make men and women unnatural and abnormal and inef¬
ficient to those thine*?? that tend to make men and women natural
and normal and efficient. If your nurrils play with pictures of
monuments or noctures that will make them unnatural and ab¬
normal and inefficient, and if it is sanctioned by the state govern¬
ment and, because it is unnatural and abnormal and inefficient it
is a menace to the state government, you should be honest enougJ?
and brave enough to ask the state for a change from those things
that tend to make men and women unnatural and abnormal and
inefficient to those things tht tend to make men and women nat¬
ural and normal and efficient. Let us teachers think only of right
and country and civilization.
260 SELF-DETERMINATION
Finally, let us look at the unconscious conduct of the Afro-
American. Let us behold his sensations and his imitations, for
in the school room his volitional and sentimental beings were
taught only by mere imitations. Let us listen to the indict¬
ment that the Afro-American is sensational and imitative. Then
let us ask: Is he not a mobile monument of American slavery.
Does he not unconsciously instill American slavery into the mind
of the whole south ? Has not this slavery become a tradition and
an inheritance? Has the south stopped to think of the injustice
of this spiritual slavery and its direful consequences? Does not
the south yet have national intellectual giants? Well, she has
Woodrow Wilson, William McAdoo, James Underwood, John
Sharp Williams and Robert Owen. She has John Temple Graves,
Henry Watterson, Ray Stannard Baker, and Thomas Dixon.
She has Kelly Miller, R. R. Wright, Jr., Inman E. Page, and J.
W. E. Bowen. She has yet national intellectual giants. How¬
ever, she has no national, volitional and sentimental giants. And
she can not have such giants until there is a spiritual reconstruc¬
tion in the South.
Then let us southern white men and black men ask our state
governments for the good of the state and all her people to
change the Afro-American school system from the ideals of the
white race-variety to that of the black race-variety by the proper
change in the curricula of Afro-American courses of study.
Let us southern people remember that we are not producing
and can not produce a well balanced national character until
there is a spiritual reconstruction of the South—taking away
from the eyes of white men this living monument of slavery—this
sensational and imitative Afro-American and restoring to this
abnormal Afro-American a living integrity and self-confidence.
^ "s - ^r: pe pie remember that we must settle the
question whether or not the Afro-American is a man before we
can settle any other problem of our state and national life.
Let our national intellectual giants who see the philosophy
THE SALVATION OF THE RACE
261
of things speak and the people will hear them now for we ought
to do today by a peaceful revolution what nature intends to do
in the distant future by a suffering and bleeding evolution. Let
us southern people attempt to do in the name of right, of coun¬
try, and of civilization the most patriotic thing that has been
undertaken in the history of the American Republic, to-wit, to
teach the Afro-American to emulate himself, to be a normal
human being and thereby put an end to that unmentionable crime,
to lynch law, race riots and to illegal amalgamation in the south¬
land.
Let us southern people maintain separate schools and sepa¬
rate text books for Afro-Americans everywhere in Dixie.
Let Oklahoma, who knows by experience that all racial so¬
lutions of all other state governments are incorrect, be the first
to advance the solution and to solve the race problem.
262 SELF-DETERMINATION
MONUMENT—MORE ENDURING THAN BRONZE.
My old friend and Roman scholar, by name Horace, has con¬
tributed to the classics of the ages the following' lines translated
from his beautiful Latin verses:
"I have reared a monument of myself more enduring than bronze,
And loftier than the regal structure of the pyramids,
Which neither the corroding shower is able to destroy,
Nor the countless series of years and the flight of time.
Not all of me shall die. A very great part of me shall escape
from the tomb.
In this stem derivative word monument, the base is the stem
monu, signifying to put something into one's mind, and the ad¬
junct is the suffix ment, signifying instrument or tool.
All art—all pictures, all songs, all monuments—all art re¬
presents and reveals an ideal of the human imagination—either
the ideals of the individual or the nationality.
Not only so, but all art instills an ideal into the human im¬
agination—ideals that we must follow as our leaders, that we
must approach as the goal of our ambition, that we must wor¬
ship as our lord.
A monument is a tool that puts something into one's mind.
Monuments are divided into mere models of clay and great mass¬
es of wood, of marble, of concrete and of steel.
Today, in our historical imagination, very briefly speaking,
we stand on the bank of the Nile and behold obelisks and sphinxes
and pyramids—all monuments of the ancient Egyptians.
Again, in our historical imagination, very briefly speaking,
we see the great temple of Solomon—a monument of the ancient
ancl devout Jew. Then, forgetting not the beautiful monuments
of Greese and many monuments of Rome—a nation who had
THE SALVATION OF THE RACE
263
more monuments than all of the rest of the ancient world, for¬
getting not the castles, mausoleums and cathedrals of Enrope
and the old world, I say, forgetting not the models and statuary
of all these nations, great and small, I come now to these, our
own United States, the civilization of which attracts the oppress¬
ed and down-trodden people of all the other nations of the earth.
Standing anywhere in the city of Washington, D. C., we
see a shaft—hollow, but for the elevator within, carrying two-
dozen souls, slowly ascending and descending every twenty min¬
utes—a shaft five hundreds of feet in height—by name Washing¬
ton's monument—Washington, the father of our country. Sit¬
ting in a Pennsylvania Limited bound for New York and speed¬
ing along a mile a minute through the state of New Jersey sud¬
denly we pass just as rapidly into a chute—a tunnel of concrete
and of steel under the Hudson river, and now checking our speed
we arrive at the great Pennsylvania station in the City of New
York—a tunnel—a monument to Mr. McAdoo, the engineer who
built the tunnel, now secretary of the Treasury of these United
States, and a monument to the American people who gave birth
to this immortal son.
Traveling through this country we see almost in every large
city and small town monuments of marble erected to the memory
of our dead heroes and heroines—monuments in the public
square, monuments in the parks, monuments of bronze tablets
and of brass, monuments large and small, monuments every¬
where.
Let us enter the business blocks of our country and behold
statuary at every corner, on every floor, on every building. Every¬
where we turn our eyes we see some model of beauty. Like re¬
publican Rome, it looks as if we have more monuments than all
the rest of the world. Our homes are decorated with master¬
pieces of art, our bed-chambers are full of beautiful pictures,
and our children play with many dolls and many memorials and
many curios. Americans, Afro-Americans, a monument is a tool
264
SELF-DETERMINATION
that puts something into one's mind because that is the meaning
of the term.
It is true that a monument is a work of art and every work
of art represents an ideal of the human imagination. It is true
that pictures and songs are works of art. But, to a greater de¬
gree than that of pictures that we see with the eye, to a greater
degree than that of songs we hear with the ear, I say to a greater
degree , a monument represents an ideal of human imagination.
Why not? We can see a monument with the eye, we can hear the
wind pass by or through it with the ear, we can touch it with the
hands, we can taste it with the lips, we can smell it with the nos¬
trils, and, if small enough, as is the case of dolls and toys, we
can make them our companions and playmates and our uncon¬
scious joy and everlasting saviour.
Since a monument represents an ideal of human imagination
to a greater degree than that of all other works of art, then a
monument more than that of all other works of art reveals the
ideals of an individual or of a nationality.
Not only so, but since all art instills an ideal into the human
imagination and since a monument represents and reveals an
ideal to a greater degree than that of all other works of art, it
follows, then, that a monument instills an ideal into the human
imagination to a greater degree than that of pictures and songs
or any other work of art.
Americans, Afro-Americans, a monument is a tool that puts
something into one's mind and to a greater degree than that of
any other work of art. Why, a monument is so full of that pow¬
er to put something into one's mind that the Romans reserved
that meaning (to put something into one's mind) for the word
monument so that there could be no mistake concerning the
meaning of this powerful tool and mighty instrument.
Americans, Afro-Americans, our children are our natural
monuments; for they are a reproduction of our own souls. As
babies, we see them smile, we hear them cry, we kiss them, we
THE SALVATION OF THE RACE
265
toss them into the air, we love them. We say the child is the
picture of its father or the picture of its mother or some of his
ancestors; he has the voice of his father or the voice of his moth¬
er or some of his ancestors. So our children are our natural
monuments.
Our children represent our natural ideals—our dreams and
phantasms, in the first place, and in the second place those
dreams and phantasms that dominate in our souls; because they
are affected by pre-natal influences and affected by heredity. As
a little child, he is imitative or emotional or affectionate, as the
case may be; so is his father or his mother or his ancestor. We
say he has the disposition or character of his father, the dispo¬
sition or character of his mother, or the disposition or character
of his ancestor. So our children represent our natural ideals.
Our children reveal in the kindergarten of life our natural
ideals; they reveal our natural ideals in their evolution from a
conscious life into a self-conscious life. A child moos like a cow,
bleats like a lamb, and barks like a dog, he shows a dominant
will power; another child shouts for joy and weeps for sorrow
—he shows a dominant sentimental power; still another
child loves everything and everybody that is of service to him—
he shows a. dominant intellectual power. Here, in the kin¬
dergarten of life, we would take the child's measure. If the
child has a dominant will power we should be very careful to
place before him the proper habits, manners and customs—ha¬
bits manners and customs which are not narrow and sectional
but broad and national for the reason that with that dominant
will power, he, like a Woodrow Wilson on the subject of segre¬
gation will be sure to execute his training—whatever it may be
and wherever it may be. If he has a dominant feeling, we
phould be very careful to place before him the best pictures and
songs, and monuments; for the reason that he will be sure to
absorb the external qualities of pictures, of songs, and of monu¬
ments and make them a part of his sentimental being. If he has
266
SELF-DETERMINATION
a dominant intellectual power, we should be careful to place before
him correct mathematics, inventions and history; for the rea¬
son that he will be sure to make them a part of his intellectual
being.
But, whereas, we should give him what he likes with care,
we must not forget to give him What lacks and proceed with
twice the effort and time to feed his other faculties in order that
the child may develop into a well-balanced and symmetrical soul.
I say we should take the child's measure; for the reason that
he is in the image of God and a trinity with faculties of will, of
sensibilities and of intellect—all equal in power and glory. He
knows but he does not know that he knows and hence he is not om-
niscent—he does not know all—in his little world of faith; he
has active power but his soul can not refuse to receive informa¬
tion and creeds and hence he is not omnipotent—he is not all
powerful in his little world of faith. But, he is a trinity, and if
he emphasizes his will, for the time being, it is all powerful over
the other faculties; if he emphasizes his feeling, for the time
being it is all powerful over the other faculties; if he emphasizes
his intellect, for the time being, it is all powerful over the other
faculties, By all means we should take the child's measure and
give him what he lacks as weli as what he wants.
Since he cannot refuse to receive information and creeds,
under the suggestion of his nurse or his kindergarten teacher,
the child may form artificial habits, like taking a nap after din¬
ner, artificial manners like making a bow when he says "Good
morning," artificial customs like going to the right in passing
others on the street; under the suggestions of his nurse or his
kindergarten teacher, he may paint pictures, sing rote songs, and
make models of clay or other materials; under the suggestions of
his nurse—his mother or somebody else—or his kindergarten
teacher—his mother or somebody else—that is, at home or at
school—he may make artificial numbers, that is figures, and he
may count he may make models of clay and other materials; he
THE SALVATION OF THE RACE
267
may tell many stories with stories in the story. But, if proper¬
ly trained, the little child simply reveals himself in all his handi¬
work and in all his artificial language, he simply reveals the na¬
tural ideals of his parents and ancestors—what he lacks as well
as what he likes, he simply reveals the trinity and the image of
God who made him in his own likeness. If properly trained the
little child will not reveal the likeness of another race-variety in
all his handiwork and in all his artificial language and thereby
misrepresent his parents and ancestors and lay a foundation
for his own slavery. If properly trained he will always have men¬
tal images that will produce unconsciously himself and his clan
and his race-variety on suggestions and in preference to all others.
Yes, we should take the child's measure and lay a founda¬
tion by instruction and training for freedom here and hereafter
in his little world of faith and obedience.
Our children reproduce and reveal their natural ideals in
future generations and future generations in future generations
down to the end of time. Use may make the will dominant or the
feeling dominant or the intellect dominant or all three great in
the soul or subconscious mind; lack of material objects with
proper instruction may make the same will slavish or the same
feeling slavish or the same intellect slavish or all three very
small, as the case may be. But, it will take mental food alone,
and such that the world has not seen, to produce, biologically
speaking, a change—a variation—in the soul of man as indicated
by the Roman question, "Upon what meat doth this great Caesar
feed that he has grown so great," and the answer, "Why, he is
not near so great as Brutus and other men." I say it will take
mental food alone and such as the world has not seen to produce
a change—a variation—in the human soul.
So, our children are our natural monuments; they represent
and reveal our natural ideals, our dreams and phantasms in fu¬
ture generations down to the end of time.
Americans, Afro-Americans, why we ourselves are natural
268
SELF-DETERMINATION
monuments for we ourselves are reproductions of former souls.
Those former souls were reproductions of former souls back to
Adam, the first man. But, like the butterfly which appears
first as a worm, before he changes by metamorphosis into a
winged butterfly, we and our children appear first as a conscious
soul before we and they change by metamorphosis into a self-
conscious spirit.
In this self-conscious life, first of all, and generally speak¬
ing, between the ages of five and eight, and out of whatever ma¬
terial knowledge we have at the time, we human beings form our
own ideals of sentiment which we must follow with slight modifi¬
cations for all time and all eternity, unless the Savious comes to
the rescue.
Now, in this self-conscious life, we are omnipotent—we are
all powerful—in our little world of being, of cause, of space, of
time. Nobody can teach us anything. We can refuse to receive
any creed from any source or to classify any knowledge and that
is what makes our education difficult, our spirits responsible, and
the ideals of men even of the same disposition so dissimilar. We
may train our bodies and souls just as we train horses and as na¬
tions train men in the armies. But, if we are educated, we our¬
selves must do the work. Nobody can teach us anything. We
are all powerful in our little world.
Again, in the self-conscious life, we are omniscent—we know
all—in our little world of being, of cause, of space, of time. Some¬
times we do not know WHAT we will, WHAT we feel and WHAT
we perceive. But we know that We will, that WE feel and that
WE perceive and that we KNOW that we KNOW and that we
do NOT KNOW that we do NOT KNOW. We know all in our
little world; we are all powerful in our little world. So we form
our own ideals.
Here, our teacher should take our measure often; for we
are a trinity with faculties of will, of sensibility and of intellect
—all equal in power and glory and if we emphasize the will, for
THE SALVATION OF THE RACE 269
the time being, although not properly educated in that point,
it is all powerful over the other faculties, if we emphasize the
sensibility and, generally speaking, Afro-Americans emphasize
the sensibility, for the time being, although not properly educated
in that point, it is all powerful over the other faculties, and if we
emphasize the intellect for the time being, although not properly
educated in that point, it is all powerful over the other faculties.
Our teacher should take our measure often, too, in order
that she may find out which one of faculties dominates over the
other faculties for the reason that she should properly give us
what we like.
She should take our measure often, also, in order that she
may find out which faculties do not dominate over the other fac¬
ulty for the reason that she should give us what we lack in order
that she should guide our spirits into well-balanced and symmet¬
rical channels and we ourselves should make our spirits powerful
and altogether harmonious.
Moreover, in this self-conscious life, we may form with our
newly made ideals artificial habits like being on time, artificial
manners, like taking off the hat in the presence of ladies, and ar¬
tificial laws which will govern our community; we may form
with our newly made ideals artifical pictures and songs and mon¬
uments for our use and extreme pleasure; we may form with
our newly made ideals mathematics sometimes simple and inven¬
tions sometimes crude, and history, although the history may be
handed down orally, from generation to generation, like the Iliad
for a thousand years. So we may form with our newly made
ideals artificial things, like God the Gvecit Self^Conscious SpiTit,
who is omm'scent, who knows all, even our thoughts, who is omni-
Doten+\ who is j?11 powerful, even over our own arts in his big
world cf beirg, of c^use, of space, of time, and who Ts a tr^mty
w;th faculties of w'll, of sensibility, and of intellect all equaJ
in power and glory such that, if he emphasizes the will, he cre¬
ates a universe, if he emphasizes the intellect, he redeems fallen
270
SELF-DETERMINATION
man through Jesus Christ, the righteous, and if he emphasizes
the sensibility, he draws all men unto himself through the Holy
Ghost and such that, if he emphasizes the will his artificial habits
are night and day, the tides, the seasons—spring, summer, au¬
tumn and winter—and the eclipse, his artificial manners are the
gentle shower and the glittering dew and his artificial customs
are nature's laws and the' decalogue of his word; if he empha¬
sizes the intellect, his mathematics are exact, his inventions are
the revolving planets including this old world with vegetable and
animal life and the great and lesser lights of the heavens, in¬
cluding one large zeppelin, the sun, by day, which is destruction
to the enemy and a saviour to the friends of mankind, and his
history antedates all creation and time immemorial; if he em¬
phasizes the sensibility, his artificial pictures are the charming
flowers, the beautiful rivers, lakes -and seas, and the starry heav¬
ens above, his artificial songs are the hissing of snails, chittering
of the insects, the lowing of the cattle, the music of the birds,
and the lyrics of men, Christ and the church. I say, like God, we
may form with our newly made ideals artificial things.
It is true that our artificial things are temporal of time
and in the revolving years 'and centuries, our artificial habits,
manners and customs may pass away like older civilizations; our
artificial pictures and songs and monuments may be lost to the
nations of the earth; our mathematics may be forgotten; our in¬
ventions may be destroyed; our history may be blotted out and
no longer remembered among mortals.
But, unless the Saviour comes to the rescue, our ideals of
conduct, our ideals of sentiment, and bur ideals of intellect
formed in the self-conscious life must be our guide and leader
with slight modifications through all time and all eternity.
Of a truth, human beings do not transmit to future genera¬
tions by heredity these ideals formed in the self-conscious life.
These ideals are transmitted to future generations for the most
part by artificial means. An artificial language preserves and
THE SALVATION OF THE RACE
271
transmits to future generations our habits, our manners, and
our customs, our mathematics, our history, and for the most
part, our inventions, our pictures, our songs, and our monu¬
ments. We interpret the artificial language and thereby re¬
ceive the history of the civilization of the past with all of its
science and art. But, no language up to this time by its inflection
has been able to surpass a monument in putting something into
one's mind.
So Americans, Afro-Americans, if we transmit to future
generations these self-conscious ideals of ours for the most part
by artificial means, if our children form their sentimental and
volitional self-conscious ideals first of all and as soon as they en¬
ter into the self-conscious life, that is, generally speaking, be¬
tween the ages of five and eight, and if a monument surpasses all
other works of art in putting something into their minds, it be¬
hooves us to beware of the monuments with which our children
come in contact—not only the dolls and the toys which are their
companions and playmates in early childhood, but also the mar¬
ble shafts and bronze tablets and monuments of heroes and he¬
roines whom they may be compelled to emulate and surpass in
their self-conscious life hereafter.
Americans, Afro-Americans, permit me to say, in the lan¬
guage of Mr. Tompkins, a white man, who is an authority on pe¬
dagogy and school management, that the only worthy emulation
is self-emulation, and when we see ourselves revealing the di¬
vinity within us and falling down to worship those divine at¬
tributes in us, we know we have a saviour now and hereafter.
Not only so, but we know we have glory for ourselves and our
rationality; for it is the saviour in us, the only hope of glory.
So our dolls should be like our children and our toys should be
like whatever trade they seem to desire, and our monuments of
heroes and heroines during the years in which our children are
forming sentimental and volitional self-conscious ideals should
be absolutely in the race-variety with which we are identified.
272
SELF-DETERMINATION
After that, or in other words, after eight years of age, our chil¬
dren can be allowed without any loss of manhood or of woman¬
hood to know all the present civilization has in store for free men
and free women.
TEDDY ROOSEVELT
THE SALVATION OF THE RACE
273
AFRO-AMERICAN LIBERTY
"Every man has the right to govern himself."—Abraham
Lincoln.
Liberty is being free to exercise and enjoy that right--in
politics and religion.
"Self government is a character."—Woodrow Wilson.
The elements of that character are integrity, self-confidence
and a conception of manhood. And if state governments, through
their system of public schools, take away the self-confidence of
black folk, they take away one of the elements of self-govern¬
ment. But the intellectual being asserts rights and, since the
intellectual being cannot be enslaved, black men will always have
the right of self-government. And, therefore, it will be up to the
dominant race-variety to give our peonle the liberty to exercise
and to enjoy our political rights as well as our religious rights.
To take away the natural sentiment of self-confidence only de-
lavs the political liberty of black Nk for the reason that the
iniiMice w^'ll build ud an abnormal sentiment, throuerh the di¬
rection of the infill actual, being, in the black folk which w^l de¬
mand the nolitical libertv of black folk in a suffering and bleed¬
ing evolution two hundred years from today.
It is not a Question as to what Afro-Americans are cromQ" to
do n<vw. They cannot do anything: now: thev have not the self-
confidence nor the intecrrity. They are iust building ud * hate ,
"hate", "hate"', an abnormal an unnatural sentiment acrainst
the iniustice heaned ut>on them in this country. This sentiment
in the heart of black folk ought to be stopped. The black people
cannot stop it; they have not the feeling nor the will power to
stop it; they must drift wherever the tide of sentiment guides
them. If they could stop it, I assure you, they would stop it.
Not only so, but it is not in the power of the dominant race-va-
274 SELF-DETERMINATION
riety to stop that abnormal and unnatural sentiment of "hate"
which is growing in the heart of our people in this land. So,
it is the highest duty of the state governments and of the domi¬
nant race-variety to change our system of public schools so that,
through the proper text books and devices, black children will
be made worthy and acceptable and thereby stop illegal amalga¬
mation, lynch law, segregation and disfranchisement.
No doubt about it if the majority of the black people had self-
confidence and integrity, the majority of white people would re¬
cognize that self confidence and integrity and in blessed peace
just as they recognize the self-confidence and integrity of the
Filipinos built up through the proper text books and devices
in the public schools of the Philippine isles and under the direc¬
tion of the federal government.
Well, it is evident that the right of self-government cannot
be taken away from us because the intellectual being of all men
cannot be enslaved and the intellect asserts rights.
It is evident that as long as the liberty of self-government
is denied or withheld from a race-variety, so long will an abnor¬
mal sentiment grow in the heart of the alien people until that
sentiment dominates their souls in a suffering and bleeding evo¬
lution unless by the proper education the alien race-variety will
be allowed to become worthy and acceptable to the dominant race-
variety in all things political as well as all things religious.
If there was ever a time when black men and white men
should take council it is now. So, the editor says, come, let us
reason together. Let us consider the "race problem" for the
purpose of solving it now and in blessed peace. Later all may
get beyond reason. It m?ght be well for us all to take warning
now. Wrong customs cannot exist forever. Injustice cannot
exist forever. •
Let us by art and in PEACE settle the "race problem" in
America.
Let us settle the question of Afro-American liberty, if un-
THE SALVATION OF THE RACE
275
worthiness is the cause of his proscriptions, and make him wor¬
thy by training in the public schools.
Remember that the "race problem" is first and you are not
going to solve questions of labor, of capital, of democracy and
civilization first.
Remember the Afro-Americans can do nothing now be¬
cause they are not on trial. It is all up to the dominant race-
variety to settle this "race problem" in peace.
276 SELF-DETERMINATION
AFRO-AMERICAN PRIMARY READERS AND AFRO-
AMERICAN HISTORY..
In the Philippine isles they have Filipino readers and Fili¬
pino history; in Porto Rica they have Porto Rican primary read¬
ers and Porto Rican history. Every distinct race-variety under
the stars and stripes, except the Indian and the Afro-American
have their own primary readers and history. And the Hon. Cato
Sells said recently and as soon as he saw the Indian that the
Indian should have more of his tradition taught to him in order
to make a good American citizen out of him.
Mr. Sells is entirely correct. If the dominant race-variety
wants to make a good American citizen out of the black race-
variety in this country they must give him more of his own free
traditions. The kind of education that the Afro-American is
receiving now is causing all the trouble in this land between the
blacks and whites. In former articles I have showed that it is
the cause of segregation by law instead of segregation by choice,
it is the cause of illegal amalgamation which is amalgamation in
the maximum instetd of legal amalgamation in the minimum,
it is the cause of disfranchisement, it is the cause of lynch law
and mob violence and race-riots.
The kind of education that the Afro-American is receiving
in this whole country is undermining the foundation of demo¬
cracy and democratic government.
It is strange but true that such simple things as a doll and
Santa Claus and primry readers and history should cause so
much trouble. In the first place we need a primer that will ar¬
ticulate with the kindergarten program. Since kindergartens
have been established in this country, no primer adopted by the
state seems to articulate well with the work of the kindergarten.
It appears to the editor that, if some of the kindergarten stories
the salvation of the race
277
and dramas were in the primers, the primary children would
read more quickly and it would be an easy matter to teach read¬
ing to those children who come from kindergarten.
I must state that the kindergarten is the greatest institu¬
tion that has been added to the school system in the past fifty
years. What the Afro-American needs is the foundation of self-
government and that foundation can be laid best in the kinder¬
garten. There, the child is still an image of a god and the kin¬
dergarten teacher with the proper tools can correct whatever
mistakes that have been made in the nursery. And if the founda¬
tion of self-government is laid in the kindergarten and fostered
in the primary department, there is not any reason why Afro-
Americans should not stand the test of democracy.
Under the subject: "A Hero", I told the story of the hero,
Sant Foster, to show that if we try, we may find the proper tra¬
dition and material for our primary readers from the deeds of
black folk in this country both in civil life and on the battle
field. Of coures, we need not confine ourselves to black folk in
this country when we select our material for our own readers.
We can search the history of black folk in all ages in statue, in
song, and in story for the best material and present it to our
children in our own primary readers and in history of the United
States which will include what the Afro-American has done.
Above all, we must have good Afro-American primary read¬
ers that will command the attention of any board of education
north, south, east or west. I. suggest that the state legislature
make'an appropriation sufficient to pay a commission of the
black race-variety to get up material proper for such readers so
that these readers will not be in any particular inferior to those
we have now in point of composition and kind of material. We
must have good United States histories, histories that will com¬
mand the attention of any board of education, north, south, east
or went„ I suggest the same legislative act for such histories.
Of course there is some danger when the state attempts to con-
278 SELF-DETERMINATION
trol these commissions for the reason that the state government
represents the will and the sentiment of a majority of the per¬
sons voting a will and sentiment that can be enslaved, and for that
reason, we may not get the best results by legislative aid in these
matters. It is better for some philanthropist to pay the expense
of such work and submit the books to boards of education after
sufficient sentiment is aroused in their favor. We must have the
sober judgment of the intellect of three fourths of the people
of this country before we can be able to do our best in anything.
For years, we must discuss these matters and innovations
before we proceed to carry them out, although it is a good pro¬
position. This is a democracy and the sober judgment of the
intellect of the people of this nation comes after years of dis¬
cussion.
So, the editor will speak out along this line for the next
twenty years if necessary in order that the best may be done for
the proposition which tends to make men and women out of
Afro-Americans, men and women who can stand the test of de¬
mocracy and democratic government.
We live in an age of ideals; the human race has always fol¬
lowed the ideals taught to the children of the nation.
Looking on that gigantic struggle in the old world, just now
we are compelled to seek the causes of such destruction and,
finding that it is the result of erroneous ideals, we must for some
time live and move in an age of ideals.
We soon will take the psychical measure of our children in
the school room to find out what their ideals are before we at¬
tempt to teach them anything. We will follow that method up
and at stated times, take the measure of our children and our
boys and girls to see whether or not they are being educated
in the highest ideals of democracy and democratic government.
Afro-Americans must prepare themselves for the tests of
democracy and must not be found wanting in integrity, in honor,
and in kindness, in self-confidence, in truthfulness, and in single
THE SALVATION OF THE RACE 279
honesty. For all these reasons it is absolutely necessary that we
have our own primary readers and a history that will include
what the Afro-American has done.
Let us lay aside enmity and hatred of each other and wake
up. Let us be guided by the saviour—the intellectual being of the
godhead. Let us insist that this government of ours solve the
"race problem" in this country in PEACE.
Let the Afro-Americans of Oklahoma take the first step
in the direction of our second emancipation so that black and
white men may be spiritually free in the United States and so
that this "race problem" will not be settled in a suffering and
bleeding evolution.
280
SELF-DETERMINATION
CUSTOMS.
A SINGLE JUSTICE
If there is no GOD who sees every color and is not a respec-
tor of persons, there is a nature that is blind and measures out
a single justice to all race-varities.
In the field and in the workshop, "There is no royal road to
mathematics"; "Genius knows no snob"; -God is not a respector
of persons", and, if there is no God, nature measures out a sin¬
gle justice to all race-varities.
A black man who owns a farm with soil similar to that of
a white man's farm and who utilizes the same scientific methods
as that of the white man will produce as many grains of wheat
or of corn, or of oats, or as many bo?ls of cotton as will the white
man.
A black man who cultivates a farm with soil similar to that
of a white man's farm and who utilizes the same scientific meth¬
ods as that of the white man will produce as many bushels of
potatoes or of peanuts or as many stalks of cane as will the
white man.
Briefly, nature measures out a single justice to the farmers
of all race-varities.
Why nature makes no difference if the one hand is tenant
and the other hand is lord. If the tenant utilizes the same scien¬
tific methods on the same soil as that of his lord, nature will
give the tenant the same results as does she that of his lord .We
know now since agriculture is compulsory in the common schools
of Oklahoma, that the lord wants a scientific tenant farmer.
Then, if other things were equal, tenant and lord should receive
the same pay for their labor. Well, when the lord does not work
THE SALVATION OF THE RACE
281
with his hands, it is just that we should receive only a reasonable
interest on his investment. This the tenant should be willing to
allow, so that no man's property—be he lord or tenant will be
confiscated neither by the state nor by the other fellow. Alwavs
and everywhere, to the doer belongs the deed. This is the foun¬
dation of property rights in all the world. This is the verdict of
heaven. Then, is not the lord, who denies the tenant a reasonable
product of his labor, flirting with natural laws and "tenant war"
and utter destruction?
A black workman in any workshop—whether he is a black¬
smith or a tinsmith or a tanner—whether he is a carpenter or a
dairyman or an electrician or a harness maker or a wheel-wright
—a black workman in any workshop, whether he is a laundry-
man or a moulder or a printer or a shoe maker, utilizing the
same scientific methods as that of a white man will get the same
results as that of a white man. A black woman in a workshop,
whether she is cook or dressmaker or laundrywoman or milliner,
utilizing the same scientific methods as that of a white woman will
get the same results as that of a white woman.
Briefly, nature measures out a single justice to the work¬
men and women of all race-varieties.
Why, nature makes no difference if the one is director and
the other is laborer. If the laborer utilizes the same scientific
methods on the same piece of work as that of the director, na¬
ture will give the laborer the same product as does she that of
his director. AVe know now since the trades are emphasized
everywhere in the common schools and the state schools that
the director wants a scientific laborer. Then, if other things
were equal, the director and laborer should receive the same
pay for their labor. Well, when the director does not work with
his hands, it is just that he should receive only a reasonable in¬
terest on his investment. This the laborer should be willing to
allow, so that no man's property—be he laborer or director
will be confiscated neither by the state nor by the other fellow.
I repea^> always and everywhere, to the doer belongs the deed.
282
SELF-DETERMINATION
Then, is not the director who denies the laborer a reasonable
product of his labor, flirting with natural laws and "industrial
war" and utter destruction?"
Not only so, but in society there is no royal road to habits,
manners and customs. A black man can form any habit that a
white man can form, a black man can attain to any manner that
a wnite man can attain to, a black man can follow any custom
that a white man can follow.
Why, without any integrity and without any self-confidence,
black men made in the image of God, absorb and ape the habits,
manners and customs of white men. I am told that, in some
parts of the southland, it is very necessary for the black man's
health for him to absorb and ape the habits, manners and cus¬
toms of the white man.
If the southern white man's habits, manners and customs
are sectional, the Afro-American's habits, manners and customs
are sectional. If the southern white man's habits, manners and
customs are dual, the Afro-American's habits, manners and cus¬
toms are dual. The Afro-American loose and, reading the his¬
tory of his national government, decides in his ever free intellec¬
tual being that National habits, manners and customs are right
and feels the injustice of being forced to practice sectional habits,
manners and customs. The southern white man, ever looking on
these black human automobiles of the South, and not stopping to
diagnose our disease, unconsciously instill into themselves
sectional habits, manners and customs, Then, the southern white
man, being dominant at this time and not thinking philosophi¬
cally, wants to force Afro-Americans to observe his sectional
habits, manners and customs even with the penalty of death to
him who disobeys southern customs, be he white or black.
Already these sectional habits, manners and customs have
caused friction between the black man and the white man of the
south. And Unless the southern white men can soon show that
they are right in this matter, the northern, eastern and western
white men will soon denounce them for their acts, and after many
years of toleration, will struggle to change the habits, manners
and customs of the south, especially if these northern, eastern
THE SALVATION OF THE RACE
283
and western people see that sectional habits, manners arid cus¬
toms are a menace to the National government.
Any way you reason, first the National habits, manners and
customs must prevail. Hear me! Nature knows no snob. Na¬
ture is measuring out a single justice to all race-varieties. More¬
over, nature rends her subject. She works through a suffering
and bleeding evolution.
Nature said that the custom of American slavery was wrong.
Although that custom was national, nature, through a process of
evolution, destroyed that wrong physical custom, notwithstand¬
ing six hundred thousand of the bravest and best men of the
north and south fell on the field of battle. Again, if the people
of this nation, after the sectional habits, manners and customs
are wiped away in peace or otherwise, should decide that the
once sectional habits, manners and customs were right and pro¬
ceed to adopt them, yet and still, if nature says that is wrong na¬
ture through another process of evolution more violent than the
first because the dominant race-variety would not see, will de¬
stroy with "race war," that wrong American custom.
Now since the custom of American slavery has not changed
in its fundamental principles, and there has been only a physical
reconstruction of the south, and since nature has said that
American slavery is wrong, for nature never made a slave
whatever the people of this country do now or hereafter, un¬
less they have the good sense to settle by art the question whether
or not the Afro-American is a man, nature, in the distant future
will not only destroy the American spiritual slavery, but also
will restore black men and women to normal manhood and
womanhood. Nature measures out a single justice to all race-
varieties. So Nature knows no snob.
Nature knows no snob in art and not only Henry Drum-
monds, but every scholar observes natural laws in the spiritual
world. At least, there are laws in the spiritual world as inexor¬
able and unchangeable as are the laws of Nature. For instance,
there is n&tural law that every building must be perpendicular
284
SELF-DETERMINATION
and there is another natural law that every man and every race-
veriety must approach his ideal. So, if men want to change their
wrong habits, manners, and customs in peace, they must change
their ideals in peace and not wait like Europe until almost
enough blood is spilt to float a navy, and so many men are killed
and wounded that, if their bodies, laying lengthwise, touched each
other, they would belt the globe.
I say nature knows no snob in art. Black men and women
can draw and paint pictures equal to that of other folk; they
can sing all other folks "off the globe," and they can chisel monu¬
ments as lasting and as magnificent as that of other folks, al¬
though they themselves are only living monuments of American
slavery. And it doth not yet appear what Afro-Americans shall
be when they possess a living integrity and self-confidence as
normal men and women.
Why, America will never know what she has lost until
America is free—free in body and soul. Incidentally, the South
will not know what she has lost until the South is free—free in
body and soul.
The South and America and democratic government will
not know what they have lost and what democratic government
can be until there is a spiritual reconstruction of the southland,
until all men, black and white under the stars and stripes are de¬
clared free and equal and possessed of certain inalienable rights
—among these are life, liberty, and the pursuit of happiness.
Finally, if there is no God who sees every color and is not
a respecter of persons, there is a Nature that is blind and meas¬
ures out a single justice to all race-varieties. In the field, in the
workshop and in society and art, Nature measures out a single
justice to all race-varieties. She measures out a single justice
to the farmer, to the workman, to the lord, to the director, to
the individual man and to society. Nature knows no snobs in
heaven, on earth, or in hell.
Whatever Nature declares wrong is destroyed and what-
THE SALVATION OF THE RACE
285
ever Nature declares right lives forever.
Nature never made a slave in all the ages past and from
that uniformity of Nature we believe that Nature will always
make free men and women. In all history, Nature has written
it in blood and fire that slavery is wrong. Then, why should
the state governments of the South and the National govern¬
ment tolerate it longer in this republic? Why should we south¬
ern people with our great statesmen and orators and editors tol¬
erate the spiritual slavery of the South longer? Do we all not
see that in the distant tomorrow race war is inevitable ?
Do we not know that all governments who undertake to
measure , out a double justice to her citizens are flirting with
natural laws and ultimate utter destruction if they leave it all
to Nature and Nature's God? It looks as though the southern
white man has fallen asleep looking at that Afro-American asleep
on a bale of cotton. Let us all wake up. Let us solve the "race
problem" first. Labor and democracy and civilization will wait
anyhow whether or not we will that they shall wait. Nature has
declared that the race problem is first and we all are wasting time
trying to solve problems of labor, of democracy, and of civiliza¬
tion first.
Let us all wake up. Let southern men, black and white,
wake up. Let us all lock hands for the good of the South and
the Nation in this enlightened age and in this dawn of a new
day for the nations of the earth.
286
SELF-DETERMINATION
REVOLUTION VS. EVOLUTION.
When a majority of Afro-American become men, then, a
majority of white Americans will recognize them as such and
not until then; for two reasons, first, liberties are granted not
to individuals but to nations; second, white Americans are taught
to recognize only the right of men—national and state constitu¬
tional guarantees to the contrary notwithstanding. Again, na¬
ture never made a slave, and nature, working through many
hundreds of years, unaided by man's art, and using prejudices
and mob violence and illegal amalgamation and segregation and
lynch laws and disfranchisement and war, will restore the Afro-
American to a normal manhood and normal womanhood.
Now, all American statesmen—irrespective of party—ought
to unite today to accomplish by means of a peaceful revolution
what nature intends in the distant tomorrow to accomplish
through suffering and bleeding evolution.
For these reasons, I respectfully submit for the calm and
dispassionate consideration of all Americans and especially leg¬
islators and Afro-Americans the following proposition, to-wit:
First, if social equality is wrong, the Afro-American ought
not to desire social equality.
Second, if only normal human beings are men, Afro-Ameri¬
cans ought to desire to become normal human beings.
Third, if segregation from choice is right, Afro-Americans
ought to desire segregation from choice.
Fourth, if the disfranchisement of slaves be right, Afro-
Americans ought to desire the disfranchisement of slaves.
Revolution vs. Evolution.
First, social equality is wrong. For example a president
of this republic permits because of some custom or law and not
because he chooses so to do, the Japanese ambassador to these
United States, to dine at the White House. On the other hand.
THE SALVATION OF THE RACE
287
the fact that President Theodore Roosevelt permits, not because
of any custom or law, but because he chooses so to do, Dr. Booker
T. Washington to dine at the White House, is not social equality
and it is a mistake to mention the incident as an example of it.
Social equality is, according to the common meaning of the term,
to permit because of some custom or law and not because you
choose so to do another person to enter your residence, your
home, castle, to sit at your table, or to rest in your bed-chamber.
It divides not the good from the bad, the cultured from the un¬
cultured, the free fro in the slave.
It says that no person can be secure against the tubercular
and the leper. It says that no man can be secure in his person,
in his home against the seducer, the vile, and the abnormal. It
says that there is no place where you may worship God as you
please. Like the decrees of kings, it denies even the liberty of
a knight to defend his own castle. So, social equality is wrong,
because it takes away personal liberty.
As a result, with social equality, the home, the most sacred
spot on earth, is destroyed.
I assert that, if social equality is wrong, Afro-Americans
ought not to desire social equality. We ought not to desire the
destruction of the family, the unit of society, and with it the
annihilation of the state itself. We ought not to desire self-de¬
struction. Let us rather desire personal liberty in the home even
if, for the present, it shuts us out from some of the best homes
in this land of ours. Let us instill into our children the ideas that
there never has been any such thing as social equality, there is
not now, and there will never be any such thing. Let us, like
the knights of old, defend our castles with the utmost vigilance
&xicl sstcrsd
Second only normal human beings are men. For example,
we have White-Americans who emulate themselves. On the oth¬
er hand Afro-Americans who do not emulate themselves are
abnormal human beings. Normal human beings are those who
288
SELF-DETERMINATION
emulate the divine attributes in themselves, who are worthy;
for, according to Mr. Thompson, a white psychologist, "Self-
emulation is the only worthy emulation." Indeed, today, demo¬
cracy is divided into normal human beings and abnormal human
beings.
The normal are men; the abnormal are slaves. In this
country, the former are white, the latter are black. At least,
normality constitutes a majority of the one and abnormality
constitutes a majority of the other. Just as,in the days of re¬
publican Rome, the Plebians were abnormal human beings—ho¬
mines not viri Romae—so, in the beginning of our republic, the
Afro-Americans are the abnormal human beings. Therefore,
only normal human beings are men. Because, in all ages only
normal human beings have thought themselves the best citizens.
As a result a majority of Afro-Americans are slaves.
I assert that, if normal human beings are men, Afro-Ameri¬
cans ought to desire to become normal human beings. We ought
to desire to be worthy, to emulate ourselves. We ought to desire
to have dolls like our children, to have our children to reveal
themselves in all their handiwork, in all their artificial language,
to reveal the natural ideals of their parents, and ancestors, and
to reveal the image of God who made them, too, in his own like¬
ness. We ought to desire to have the monuments of heroes and
heroines during the years in which our children are forming
sentimental and volintional ideals, generally speaking, between
the ages of five and eight, absolutely within our own race-vari¬
ety. After eight years of age our children can be allowed with¬
out any loss of manhood and should be directed to study the civi¬
lization of other race-varieties in order that they may gain with¬
out any loss of manhood all the present civilization has in store
for free men and free women. We ought to desire our primary
readers with national habits, manners and customs, our own
geographies showing the best type of Afro-American, and our
THE SALVATION OP THE RACE 2£9
own histories which will include what the Afro-American has
done.
Let us, like the Filipinos, ask our legislators to give us our
own text books. Let us revolutionize our educational system
in order to make normal men and women out of ourselves. Let
us ever pray to our lawmakers, governors of state, boards of edu¬
cation and superintendents of schools for a course of study like
other distinct nationalities under the stars and stripes so that
if our petition is not granted in tne years to come, in the natural
evolution of the nations, the blood will not be on our hands.
Third, segregation rrom choice is right. For example, as a
student, a "Big Indian" unconsciously seeks a desk near another
"Big Indian," as a passenger he unconsciously seeks a seat near
another of his nationality, or as a citizen he unconsciously seeks
a residence near another of his race-variety. On the other hand,
an Afro-American, nine times out of ten, as a student, as a pass¬
enger or as a citizen will seek a desk, or a seat, or a residence
near member of the white race-variety. Verily, the segregation
from choice of a race variety is a natural consequence of its nor¬
mality. In this country, we Have segregation from choice and
segregation by law.
Those who segregate from choice can purchase with an Am¬
erican dollar more comfort and convenience than can those who
segregate by law. The rormer will go where they please unmo¬
lested, the latter cannot. The former are compatiable citizens,
the latter do not fit well in these United States. Everywhere
and without regard to color those wlio segregate from choice
are as welcome as the north star to the lone traveler. Conse¬
quently, segregation from choice is right because it s natural.
As a result, the Afro-American is unnatural, and, unlike
any other nationality on tne race of the globe, he segregates by
law.
I assert that, if segregation from choice is right, Afro-Am¬
ericans ought to desire segregation from choice. We ought to
290
SELF-DETERMINATION
to desire to become normal and natural so that an American dol¬
lar will not depreciate in our hands, so that we shall not be un¬
desirable citizens, and so that we may take our place among the
civilized nations of the earth. We ought to desire the stimulus
of racial idealism for "there is no other way whereby we may
contribute a superior trait or characteristic to civilization."
Let us, then, take the measure of our own race-variety and
strike for the one thing that will put us through the chrysolis
of civilization, namely, segregation from choice. Let us ever
remember that, by man's art we were made slaves, by man's art
we can be made men and women and that, too, in one generation
by a change in the racial ideas and ideals of our schools. Let
us render segregation by law altogether unnecessary and forever
useless. Let us by peaceful means put an end to this prejudice
and mob violence and illegal amalgamation and lynch law and dis¬
franchisement of men.
Fourth, is the disfranchisement of slaves right? I answer
and repeat democracy seeks men, never slaves. Liberties are
granted not to individuals but to nations. When a majority of
Afro-Americans become men, a majority of white Americans
will recognize them as such and not until then. On the other
hand, Henry Ward Beecher said in respect to Afro-American
political suffrage, "He will learn to vote by voting." It is an old
educational maxiom, "We learn to do by doing." So I suspect
democracy will have to find a way to teach slaves the ballot by
allowing them to vote so that when by racial idealism in the
school room or by natural evolution, Afro-Americans become men,
they will be intelligent voters capable of carrying democracy
to greater heights and civilization to the apex of its eternal
endeavor. Too, self-government is so very fundamental to hu¬
man beings—whether free or slaves, normal or abnormal, na¬
tural or unnatural—for each of us is omnipotent in his little
world of being, of cause, of space, of time, that, in democracy,
the disfranchisement even of slaves can be justified only by a
THE SALVATION OF THE RACE
wise educational preparation of slaves for ultimate freedom and
universal liberty.
No doubt about it, thus endowed with a self-government,
free men, when awakened, will not allow physical slavery to
exist in a democracy and slaves loose who can work for wages
will govern themselves sooner or later. So, it is the first and
highest duty of the state to prepare all her citizens for the task
that is inevitable, for unrestricted self-government. Some one
has said that the oppressed of all lands must support the demo¬
cracy of that land. So* we Afro-Americans, the oppressed of this
land, carrying the burdens of democracy in this country, cannot
rest, and, like the Russian Jew, will not rest until this great
burden is taken from our shoulders and we share with other
men the weight of free government.
Yes, if disfranchisement of slaves is right, Afro-Americans
ought to desire disfranchisement of slaves. But as Afro-Ameri¬
cans, we insist that the legislature provide for our actual freedom.
We sugest a revolution in our school system and demand a change
in our text-books before we can submit calmly to any such thing.
We ask legislators then to do their duty today in order to ac¬
complish by a peaceful revolution what nature intends in the
distant tomorrow to accomplish through a suffering and bleeding
evolution.
In conclusion, I wish to state that, in colonial days, the Am¬
erican Colonists petitioned Great Britian not for new things but
for restoration of old things, to-wit, their rights as Englishmen.
In the parliament of England Edmond Burke asked a concilia¬
tion with America. King George III, his lords and gentlemen,
rejected the proposition. Thereupon the American Colonists
took up arms and not only restored their rights as Englishmen,
but also, by a sudden natural evolution, gave birth to a new
government. .
White Americans, friends of liberty, enemies of tyranny,
we Afro-Americans, now ask not for new things such as evolu¬
tion brin^3' but f°r old things such as revolution bears, and that,
too, as in tiie Philippine Isles, in peace, not in
292
SELF-DETERMINATION
The American Colonists, framers of our Federal Constitu¬
tion, changed by man's art, sanctioned by the state, our fore¬
fathers from freemen to slaves; we now ask that you, sons of the
framers of our Federal Constitution, change by man's art,, sanc¬
tioned by the state, Afro-Americans from slaves to freemen;
we now ask a restoration of our rights even as uncivilized Afri¬
cans and Nature's ever highest creation, namely, our right to
emulate ourselves, to be worthy, to be normal human beings,
We ask it now long before nature restores us to a normal
manhood and normal womanhood, long, before another Edmond
Burke stands in the American congress and asks conciliation
with Afro-Americans who may, in another evolution of nations,
give birth to a new government, long before Afro-Americans
think of arms.
We ask it now because we are civilized and, thinking, de¬
sire a peaceful revolution, a new birth of freedom; because as
slaves and as workingmen, we have helped to build up this coun¬
try; because, as soldiers, we have defended the flag in all wars,
and today, as loyal Americans, are already prepared in heart to
plant "Old Glory" on the ramparts of any enemy who wishes
to invade and devastate these United States.
We ask it now in the name of thirteen million blacks who
are beginning to feel the terrible heel of the oppressor, in the
name of eighty million whites who love liberty and hate tyranny,
in the name of exact reason, of the highest industrial, social,
and political efficiency and of state and national harmony for the
next two hundred years of this great and glorious union.