Up from Slavery by Booker T. Washington (highly recommended books .TXT) 📕

I knew most of the coloured men who at that time had become prominent as leaders of their race, but I had not then known one who was neither a politician nor a preacher; and I had not heard of the head of an important coloured school who was not a preacher. “A new kind of man in the coloured world,” I said to myself⁠—“a new kind of man surely if he looks upon his task as an economic one instead of a theological one.” I wrote him an apology for mistaking him for a preacher.

The first time that I went to Tuskegee I was asked to make an address to the school on Sunday evening. I sat upon the platform of the large chapel and looked forth on a thousand coloured faces, and the choir of a hundred or more behind me sang a familiar religious melody, and the whole company joined in the chorus with unction. I was the only white man under the roof, and the scene and the songs made an impression on me that I shall never forget. Mr. Washington arose and asked them to sing one after another of the old melodies that I had heard all my life; but I had never before heard them sung by a thousand voices nor by the voices of educated Negroes. I had associated them with the Negro of the past, not with the Negro who was struggling upward. They brought to my mind the plantation, the cabin, the slave, not the freedman in quest of education. But on the plantation and in the cabin they had never been sung as these thousand students sang them. I saw again all the old plantations that I had ever seen; the whole history of the Negro ran through my mind; and the inexpressible pathos of his life found expression in these songs as I had never before felt it.

And the future? These were the ambitious youths of the race, at work with an earnestness that put to shame the conventional student life of most educational institutions. Another song rolled up along the rafters. And as soon as silence came, I found myself in front of this extraordinary mass of faces, thinking not of them, but of that long and unhappy chapter in our country’s history which followed the one great structural mistake of the Fathers of the Republic; thinking of the one continuous great problem that generations of statesmen had wrangled over, and a million men fought about, and that had so dwarfed the mass of English men in the Southern States as to hold them back a hundred years behind their fellows in every other part of the world⁠—in England, in Australia, and in the Northern and Western States; I was thinking of this dark shadow that had oppressed every large-minded statesman from Jefferson to Lincoln. These thousand young men and women about me were victims of it. I, too, was an innocent victim of it. The whole Republic was a victim of that fundamental error of importing Africa into America. I held firmly to the first article of my faith that the Republic must stand fast by the principle of a fair ballot; but I recalled the wretched mess that Reconstruction had made of it; I recalled the low level of public life in all the “black” States. Every effort of philanthropy seemed to have miscarried, every effort at correcting abuses seemed of doubtful value, and the race friction seemed to become severer. Here was the century-old problem in all its pathos seated singing before me. Who were the more to be pitied⁠—these innocent victims of an ancient wrong, or I and men like me, who had inherited the problem? I had long ago thrown aside illusions and theories, and was willing to meet the facts face to face, and to do whatever in God’s name a man might do towards saving the next generation from such a burden. But I felt the weight of twenty well-nigh hopeless years of thought and reading and observation; for the old difficulties remained and new ones had sprung up. Then I saw clearly that the way out of a century of blunders had been made by this man who stood beside me and was introducing me to this audience. Before me was the material he had used. All about me was the indisputable evidence that he had found the natural line of development. He had shown the way. Time and patience and encouragement and work would do the rest.

It was then more clearly than ever before that I understood the patriotic significance of Mr. Washington’s work. It is this conception of it and of him that I have ever since carried with me. It is on this that his claim to our gratitude rests.

To teach the Negro to read, whether English, or Greek, or Hebrew, butters no parsnips. To make the Negro work, that is what his master did in one way and hunger has done in another; yet both these left Southern life where they found it. But to teach the Negro to do skilful work, as men of all the races that have risen have worked⁠—responsible work, which is education and character; and most of all when Negroes so teach Negroes to do this that they will teach others with a missionary zeal that puts all ordinary philanthropic efforts to shame⁠—this is to change the whole economic basis of life and the whole character of a people.

The plan itself is not a new one. It was worked out at Hampton Institute, but it was done at Hampton by white men. The plan had, in fact, been many times theoretically laid down by thoughtful students of Southern life. Handicrafts were taught in the days of slavery on most well-managed plantations. But Tuskegee is, nevertheless, a brand-new chapter in the history of the Negro, and in the history of the knottiest problem we have ever faced. It not only makes “a carpenter