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Solomos%20chs%205%20%26%206 - a.suiwemwwwflwwmmme 55 H N W...

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Unformatted text preview: . a .suiwemwwwflwwmmme 55 H N W. E. B. Du Bois THE CONSERVATION OF RACES THE AMERICAN NEGRO HAS ALWAYS felt an intense personal interest in discussions as to the origins and destinies of races: primarily because back of most discussion of race with which he is familiar, have lurked certain assumptions as to his natural abilities, as to his political, intellectual and moral status, which he felt were wrong. He has, consequently, been led to deprecate and minimize race distinctions, to believe intensely that out of one blood God created all nations, and to speak of human brotherhood as though it were the possibility of an already dawning to—morrow. Nevertheless, in our calmer moments we must acknowledge that human beings are divided into races; that in this country the two most extreme types of the world’s races have met, and the resulting problem as to the future relations of these types is not only of intense and living interest to us, but forms an epoch in the history of mankind. It is necessary, therefore, in planning our movements, in guiding our future development, that at times we rise above the pressing, but smaller questions of Separate schools and cars, wage discrimination and lynch law, to survey the whole question of race in human philosophy and to lay, on a basis of broad knowledge and careful insight, those large lines of policy and higher ideals which may form our guiding lines and boundaries in the practical difficulties of every day. For it is certain that all human striving must recognize the hard limits of natural law, and that any Striving, no matter how intense and earnest, which is against the consti- tution of the world, is vain. The question, then, which we must seriously consider is this: What is the real meaning of Race; what has, in the past, been the law of race development, and what lessons has the past history of race development to teach the rising Negro people? When we thus come to inquire into the essential difference of races we find it hard to Come at once to any definite conclusion. Many criteria of race differences v 80 W. E. B. DU 3013 have in the past been proposed, as color, hair, cranial measurements and language. And manifestly, in each of these respects, human beings differ widely. They vary in color, for instance, from the marble~like pallor of the Scandinavian to the rich, dark brown of the Zulu, passing by the creamy Slav, the yellow Chinese, the light brown Sicilian and the brown Egyptian. Men vary, too, in the texture of hair from the obstinately straight hair of the Chinese to the obstinately tufted and frizzled hair of the Bushman. In measurement of heads, again, men vary; from the broad- headed Tartar to the medium-headed European and the narrow-headed Hottentot; or, again in language, from the highly—inflected roman tongue to the monosyllabic Chinese. All these physical characteristics are patent enough, and if they agreed with each other it would be very easy to classify mankind. Unfortunately for scien- tists, however, these criteria of race are most exasperatingly intermingled. Color does not agree with texture of hair, for many of the dark races have straight hair; nor does color agree with the breadth of the head, for the yellow Tartar has a broader head than the German; nor, again, has the science of language as yet succeeded in clearing up the relative authority of these various and contradictory criteria. The final word of science, so far, is that we have at least two, perhaps three, great families of human beings — the whites and Negroes, possibly the yellow race. That other races have arisen from the intermingling of the blood of these two. This broad division of the world’s races which men like Huxley and Raetzel have introduced as more nearly true than the old five-race scheme of Blumenbach, is nothing more than an acknowledgement that, so far as purely physical charac- teristics are concerned, the differences between men do not explain all the differences of their history. It declares, as Darwin himself said, that great as is the physical unlikeness of the various races of men their likenesses are greater, and upon this rests the whole scientific doctrine of Human Brotherhood. Although the wonderful developments of human history teach that the grosser physical differences of color, hair and bone go but a short way toward explaining the different roles which groups of men have played in Human Progress, yet there are differences — subtle, delicate and elusive, though they may be — which have silently but definitely separated men into groups. While these subtle forces have generally followed the natural cleavage of common blood, descent and physical peculiarities, they have at other times swept across and ignored these. At all times, however, they have divided human beings into races, which, while they perhaps transcend scientific definition, nevertheless, are clearly defined to the eye of the Historian and Sociologist. If this be true, then the history of the world is the history, not of individuals, but of groups, not of nations, but of races, and he who ignores or seeks to over- ride the race idea in human history ignores and overrides the central thought of all history. What, then, is a race? It is a vast family of human beings, generally of common blood and language, always of common history, traditions and impulses, who are both voluntarily and involuntarily striving together for the accomplish- ment of certain more or less vividly conceived ideals of life. Turning to real history, there can be no doubt, first, as to the widespread, nay, universal, prevalence of the race idea, the race spirit, the race ideal, and as to its efficiency as the vastest and most ingenious invention for human progress. We, who have been reared and trained under the individualistic philosophy of the Declaration of Indepel are loath to see and 11 see the Pharaohs, Cae: races of which they w American impatience, groups made history, ceIa — we have Chang progress. This assum}: be established by a ca We find upon tht the sense in which Hi eastern Europe, the '1 America, the Roman( Africa and America, t Hindoos of Central A other minor race gro Sea Islanders; these la the Czech, the Magya the Scandinavian and conglomerate Americ Italian, Sicilian and 8} most indefinite of all Egyptians, Bantus anc differing nations, wh fall under the one de The question no‘ the physical different must all acknowledg wide exceptions and cleavage of physical 1 variety of mankind; these are many cross into the Slav, and c Semites. But while i no mere physical dis — the cohesiveness a1 itual, psychical, diff transcending them. first, their race ider common history, c ’ a conscious striving has brought about 1 characteristic of this differences betweer differences. The age of nc maximum of physic ill - THE CONSERVATION 0F RACES 31 Declaration of Independence and the laisser—faire [sic] philosophy of Adam Smith, are loath to see and loath to acknowledge this patent fact of human history. We see the Pharaohs, Caesars, Toussaints and Napoleons of history and forget the vast races of which they were but epitomized expressions. We are apt to think in our American impatience, that while it may have been true in the past that closed race groups made history, that here in conglomerate America nous avons changer tout ceIa — we have changed all that, and have no need of this ancient instrument of progress. This assumption of which the Negro people are especially fond, cannot be established by a careful consideration of history. We find upon the world’s stage today eight distinctly differentiated races, in the sense in which History tells us the word must be used. They are, the Slavs of eastern Europe, the Teutons of middle Europe, the English of Great Britain and America, the Romance nations of Southern and Western Europe, the Negroes of Africa and America, the Semitic people of Western Asia and Northern Africa, the Hindoos of Central Asia and the Mongolians of Eastern Asia. There are, of course, other minor race groups, as the American Indians, the Esquimaux and the South Sea Islanders; these larger races, too, are far from homogeneous; the Slav includes the Czech, the Magyar, the Pole and the Russian; the Teuton includes the German, the Scandinavian and the Dutch; the English include the Scotch, the Irish and the conglomerate American. Under Romance nations the widely-differing Frenchman, Italian, Sicilian and Spaniard are comprehended. The term Negro is, perhaps, the most indefinite of all, combining the Mulattoes and Zamboes of America and the Egyptians, Bantus and Bushmen of Africa. Among the Hindoos are traces of widely differing nations, while the great Chinese, Tartar, Corean and Japanese families fall under the one designation — Mongolian. The question now is: What is the real distinction between these nations? Is it the physical differences of blood, color and cranial measurements? Certainly we must all acknowledge that physical differences play a great part, and that, with wide exceptions and qualifications, these eight great races of to-day follow the cleavage of physical race distinctions; the English and Teuton represent the white variety of mankind; the Mongolian, the yellow; the Negroes, the black. Between these are many crosses and mixtures, where Mongolian and Teuton have blended into the Slav, and other mixtures have produced the Romance nations and the Semites. But while race differences have followed mainly physical race lines, yet no mere physical distinctions would really define or explain the deeper differences “ the cohesiveness and continuity of these groups. The deeper differences are spir~ itual, psychical, differences — undoubtedly based on the physical, but infinitely transcending them. The forces that bind together the Teuton nations are, then, first, their race identity and common blood; secondly, and more important, a common history, common laws and religion, similar habits of thought and a conscious striving together for certain ideals of life. The whole process which has brought about these race differentiations has been a growth, and the great Characteristic of this growth has been the differentiation of spiritual and mental diffErences between great races of mankind and the integration of physical differences. The age of nomadic tribes of Closely related individuals represents the maXimum of physical differences. They were practically vast families, and there 82 W. E. B. DU 8015 were as many groups as families. As the families came together to form cities the physical differences lessened, purity of blood was replaced by the requirement of comicile, and all who lived within the city bound became gradually to be regarded as members of the group; 112., there was a slight and slow breaking down of phys— ical barriers. This, however, was accompanied by an increase of the spiritual and social differences between cities. This city became husbandmen, this, merchant, another warriors, and so on. The idea]: 9f Iife for which the different cities strug- gled were different. When at last cities began to coalesce into nations there was another breaking down of barriers which separated groups of men. The larger and broader differences of color, hair and physical proportions were not by any means ignored, but myriads of minor differences disappeared, and the socio- logical and historical races of men began to approximate the present division of races as indicated by physical researches. At the same time the spiritual and phys- ical differences of race groups which constituted the nations became deep and decisive. The English nation stood for constitutional liberty and commercial freedom; the German nation for science and philosophy; the Romance nations stood for literature and art, and the other race groups are striving, each in its own way, to develop for civilization its particular message, its particular ideal, which shall help to guide the world nearer and nearer that perfection of human life for which we all long, that “one far off Divine event.” This has been the function of race differences up to the present time. What shall be its function in the future? Manifestly some of the great races of today — particularly the Negro race — have not as yet given to civilization the full spiritual message which they are capable of giving. I will not say that the Negro race has yet given no message to the world, for it is still a mooted question among scien- tists as to just how far Egyptian civilization was Negro in its origin; if it was not wholly Negro, it was certainly very closely allied. Be that as it may, however, the fact still remains that the full, complete Negro message of the whole Negro race has not as yet been given to the world: that the messages and ideal of the yellow race have not been completed, and that the striving of the mighty Slavs has but begun. The question is, then: How shall this message be delivered; how shall these various ideals be realized? The answer is plain: By the development of these race groups, not as individuals, but as races. For the development of Japanese genius, Japanese literature and art, Japanese spirit, only Japanese, bound and welded together, Japanese inspired by one vast ideal, can work out in its fullness the wonderful message which Japan has for the nations of the earth. For the devel- opment of Negro genius, of Negro literature and art, of Negro spirit, only Negroes bound and welded together, Negroes inspired by one vast idea], can work out in its fullness the great message we have for humanity. We cannot reverse history; we are subject to the same natural laws as other races and if the Negro is ever to be a factor in the world’s history — if among the gaily—colored banners that deck the broad ramparts of civilization is to hang one uncompromising black, then it must be placed there by black hands, fashioned by black heads and hallowed by the travail of 200,000,000 black hearts beating in one glad song of jubilee. For this reason, the of Negro blood in the if they are to take thei is not absorption by tl for the first time in the individual men like To possibilities of culture, culture, but a stalwart It may, however, renders this attitude i: able to lose our race any other course wou prejudice, and against Here, then, is tin has given earnest thou some time in life, to some time: What, aft both? Or is it my d1 American? If I strive a and separates Black a1 subduction of all that upon me any more ( Italian blood would? It is such incessa1 is making the present Negro; combined ra( prises languish, and 1 people cannot be m: make room for every under the veil of rat Is this right? Is i mission as a race — 2 opment, or is self—01 If we carefully c to be nothing but th ence in aim, in feel. exists touching terri1 people cannot live ir hand, there is subst satisfactory adjustine country and on the s and develop, that n ideals as well, perha reading of the riddl‘ birth and by citizer Farther than that, c members of a vast l a "‘l'iiimim um... THE CONSERVATION OF RACES 83 For this reason, the advance guard of the Negro people — the 8,000,000 people of Negro blood in the United States of America — must soon come to realize that if they are to take their just place in the van of Pan-Negroism, then their destiny is not absorption by the white Americans. That if in America it is to be proven for the first time in the modern world that not only Negroes are capable of evolving individual men like Toussaint, the Saviour, but are a nation stored with wonderful possibilities of culture, then their destiny is not a servile imitation of Anglo-Saxon culture, but a stalwart originality which shall unswervingly follow Negro ideals. It may, however, be objected here that the situation of our race in America renders this attitude impossible; that our sole hope of salvation lies in our being able to lose our race identity in the commingled blood of the nation; and that any other course would merely increase the friction of races which we call race prejudice, and against which we have so long and so earnestly fought. Here, then, is the dilemma, and it is puzzling one, I admit. No Negro who has given earnest thought to the situation of his people in America has failed, at some time in life, to find himself at these cross-roads; has failed to ask himself at some time: What, after all, am I? Am I an American or am I a Negro? Can I be both? Or is it my duty to cease to be a Negro as soon as possible and be an American? If I strive as a Negro, am I not perpetuating the very cleft that threatens and separates Black and White America? Is not my only possible practical aim the subduction of all that is Negro in me to the American? Does my black blood place upon me any more obligation to assert my nationality than German, or Irish or Italian blood would? It is such incessant self-questioning and the hesitation that arises from it, that is making the present period a time of vacillation and contradiction for the American Negro; combined race action is stifled, race responsibility is shirked, race enter— prises languish, and the best blood, the best talent, the best energy of the Negro people cannot be marshalled to do the bidding of the race. They stand back to make room for every rascal and demagogue who chooses to cloak his selfish deviltry under the veil of race pride. Is this right? Is it rational? Is it good policy? Have we in America a distinct mission as a race — a distinct sphere of action and an opportunity for race devel- Opment, or is self-obliteration the highest end to which Negro blood dare aspire? If we carefully consider what race prejudice really is, we find it, historically, to be nothing but the friction between different groups of people; it is the differ- ence in aim, in feeling, in ideals of two different races; if, now, this difference exists touching territory, laws, language, or even religion, it is manifest that these P60ple cannot live in the same territory without fatal collision; but if, on the other hand, there is substantial agreement in laws, language and religion; if there is a Satisfactory adjustment of economic life, then there is no reason why, in the same Country and on the same street, two or three great national ideals might not thrive and develop, that men of different races might not strive together for their race Ideals as well, perhaps even better, than in isolation. Here, it seems to me, is the reading of the riddle that puzzles so many of us. We are Americans, not only by birth and by citizenship, but by our political ideals, our language, our religion. Farther than that, our Americanism does not go. At that point, we are Negroes, members of a vast historic race that from the very dawn of creation has slept, but 84 W. E. B. DU BOIS half awakening in the dark forests of its African fatherland. We are the first fruits of this new nation, the harbinger of that black to—morrow which is yet destined to soften the whiteness of the Tuetonic to-day. We are that people whose subtle sense of song has given America its only American music, its only American fairy tales, its only touch of pathos and humor amid its mad money-getting plutocracy. As such, it is our duty to conserve our physical powers, our intellectual endow- ments, our spiritual ideals; as a race we must strive by race organization, by race solidarity, by race unity to the realization of that broader humanity which freely recognizes differences in men, but stemly deprecates inequality in their opportu— nities of development. For the accomplishment of these ends we need race oganizations: Negro colleges, Negro newspapers, Negro business organizations, a Negro school of liter- ature and art, and an intellectual clearing house, for all these products of the Negro mind, which we may call a Negro Academy. Not only is all this necessary for positive advance, it is absolutely imperative for negative defen...
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