THE MisEDUCATION OF THE NEGRO E-Book

Carter G. Woodson

• Herausgeber: Lebooks Editora
• Kategorie: Für Kinder und Jugendliche
• Serie: Raízes
• Sprache: Englisch
• Veröffentlichungsjahr: 2020

Seitenzahl: 240

Beschreibung

The MisEducation of the Negro is a book originally published in 1933 by Dr. Carter G. Woodson. The thesis of Dr. Woodson's book is that blacks of his day were being culturally indoctrinated, rather than taught, in American schools. This conditioning, he claims, causes blacks to become dependent and to seek out inferior places in the greater society of which they are a part. He challenges his readers to become autodidacts and to "do for themselves", regardless of what they were taught. This book should most definitely be required reading in every high school English class across America. This is the book that has inspired recent protest movements in the United States. A must-read book.

Leseprobe

Carter Goodwin Woodson PhD

THE MisEDUCATION

OF THE NEGRO

1st edition

Foreword

The MisEducation of the Negro is a book originally published in 1933 by Dr. Carter G. Woodson. The thesis of Dr. Woodson's book is that blacks of his day were being culturally indoctrinated, rather than taught, in American schools. This conditioning, he claims, causes blacks to become dependent and to seek out inferior places in the greater society of which they are a part. He challenges his readers to become autodidacts and to "do for themselves", regardless of what they were taught.

It is amazing that after almost 75 years this book remains at the forefront of forward thinking. More than just a book, it is a manual; blue print rather for the uplifting and enlightening of a people without the common stowaway of blaming “the-man” as the father, author, creator, and personified of every woe upon the African American people. More amazing yet is that after 75 years the content and thermos of the book remain sound and accurate. The years may have passed but the spirit in which this book was written; the solutions that it gives; and the unequivocal wisdom that lies within has not.

This book most definitely be required reading in every high school English class across America.

LeBooks Editions

"When you control a man's thinking you do not have to worry about his actions. You do not have to tell him not to stand here or go yonder. He will find his 'proper place' and will stay in it. You do not need to send him to the back door. He will go without being told. In fact, if there is no back door, he will cut one for his special benefit. His education makes it necessary."

Table of Contents

About the author and his legacy

Preface

MisEDUCATION OF THE NEGRO

Introduction

I. The Seat of the Trouble

II. How We Missed the Mark

III. How We Drifted Away from the Truth

IV. Education Under Outside Control

V. The Failure to Learn to Make a Living

VI. The Educated Negro Leaves the Masses

VII. Dissension and Weakness

VIII. Professional Education Discouraged

IX. Political Education Neglected

X. The Loss of Vision

XI. The Need for Service Rather than Leadership

XII. Hirelings in the Places of Public Servants

XIII. Understand the Negro

XIV. The New Program

XV. Vocational Guidance

XVI. The New Type of Professional Man Required

XVII. Higher Strivings in the Service of the Country

XVIII. The Study of the Negro

XIX. Much Ado about a Name

XX. The Value of Color

About the author and his legacy

Carter G. Woodson was the second African American to receive a doctorate from Harvard, after W.E.B. Du Bois. Known as the "Father of Black History," Woodson dedicated his career to the field of African American history and lobbied extensively to establish Black History Month as a nationwide institution. He also wrote many historical works, including the 1933 book The Mis-Education of the Negro. He died in Washington, D.C., in 1950.

Early Life and Education

Carter Godwin Woodson was born on December 19, 1875, in New Canton, Virginia, to Anna Eliza Riddle Woodson and James Woodson. The fourth of seven children, young Woodson worked as a sharecropper and a miner to help his family. He began high school in his late teens and proved to be an excellent student, completing a four-year course of study in less than two years.

After attending Berea College in Kentucky, Woodson worked for the U.S. government as an education superintendent in the Philippines. He undertook more travels before returning stateside to continue his studies, earning his bachelor's and master's degrees from the University of Chicago.

Woodson went on to receive a doctorate from Harvard University in 1912, becoming just the second African American to earn a Ph.D. from the prestigious institution, after Du Bois. After finishing his education, Woodson dedicated himself to the field of African American history.

Associations and Publications

In 1915, Woodson helped found the Association for the Study of Negro Life and History (later named the Association for the Study of African American Life and History), which had the goal of placing African American historical contributions front and center.

Woodson established the scholarly publication Journal of Negro History in 1916, and to help teachers with African American studies, he created the Negro History Bulletin in 1937. Woodson also formed the African American-owned Associated Publishers Press in 1921.

Outside of his writing pursuits, Woodson held down several positions in academia. He served as principal of the Armstrong Manual Training School in Washington, D.C., before becoming a dean at Howard University and the West Virginia Collegiate Institute.

'Mis-Education of the Negro' and Other Books

Woodson wrote more than a dozen books over the course of his career, most notably Mis-Education of the Negro (1933). With its focus on the Western indoctrination system and African American self-empowerment, Mis-Education has become required reading at numerous colleges and universities.

Additional books from the author include A Century of Negro Migration (1918), The History of the Negro Church (1921) and The Negro in Our History (1922). Woodson also penned literature for elementary and secondary school students.

Legacy

Woodson lobbied schools and organizations to participate in a special program to encourage the study of African American history, which began in February 1926 with Negro History Week. The program was later expanded and renamed Black History Month. (Woodson had chosen February for the initial weeklong celebration to honor the birth months of abolitionist Frederick Douglass and President Abraham Lincoln.)

Carter Woodson died on April 3, 1950, a respected and honored figure who received accolades for his vision. His legacy continues on, with Black History Month being a national cultural force recognized by a variety of media formats, organizations and educational institutions.

His accomplishments are also remembered through the University of Virginia's Carter G. Woodson Institute for African American and African Studies, and the Dr. Carter G. Woodson African American Museum in St. Petersburg, Florida.

Preface

The thoughts brought together in this volume have been expressed in recent addresses and articles written by the author. From time to time persons deeply interested in the point of view therein presented have requested that these comments on education be made available in book form. To supply this demand this volume is given to the public. In the preparation of the volume the author has not followed in detail the productions upon which most of the book is based. The aim is to set forth only the thought developed in passing from the one to the other. The language in some cases, then, is entirely new; and the work is not a collection of essays. In this way repetition has been avoided except to emphasize the thesis which the author sustains.

Carter Godwin Woodson.

MisEDUCATION OF THE NEGRO

Introduction

Herein are recorded not opinions but the reflections of one who for forty years has participated in the education of the Black, brown, yellow and white races in both hemispheres and in tropical and temperate regions. Such experience, too, has been with students in all grades from the kindergarten to the university. The author, moreover, has traveled around the world to observe not only modern school Systems in various countries but to study the special Systems set up by private agencies and governments to educate the natives in their colonies and dependencies.

Some of these observations, too, have been checked against more recent studies on a later tour.

Discussing herein the mistakes made in the education of the Negro, the writer frankly admits that he has committed some of these errors himself. In several chapters, moreover, he specifically points out wherein he himself has strayed from the path of wisdom. This book, then, is not intended as a broadside against any particular person or class, but it is given as a corrective for methods which have not produced satisfactory results.

The author does not support the once popular views that in matters of education Negroes are rightfully subjected to the will of others on the presumption that these poor people are not large taxpayers and must be content with charitable contributions to their uplift. The author takes the position that the consumer pays the tax, and as such every individual of the social order should be given unlimited opportunity make the most of himself. Such opportunity, too, should not be determined from without by forces set to direct the proscribed element in a way to redound solely to the good of others but should be determined by the make-up of the Negro himself and by what his environment requires of him.

This new program of uplift, the author contends, should not be decided upon by the trial and error method in the application of devices used in dealing with others in a different situation and at another epoch. Only by careful study of the Negro himself and the life which he is forced to lead can we arrive at the proper procedure in this crisis. The mere imparting of information is not education. Above all things, the effort must result in making a man think and do for himself just as the Jews have done in spite of universal persecution.

In thus estimating the results obtained from the so-called education of the Negro the author does not go to the census figures to show the progress of the race. It may be of no importance to the race to be able to boast today of many times as many "educated" members as it had in 1865. If they are of the wrong kind the increase in numbers will be a disadvantage rather than an advantage. The only question which concerns us here is whether these "educated" persons are actually equipped to face the ordeal before them or unconsciously contribute to their own undoing by perpetuating the regime of the oppressor.

Herein, however, lies no argument for the oft-heard contention that education for the white man should mean one thing and for the Negro a different thing. The element of race does not enter here. It is merely a matter of exercising common sense in approaching people through their environment in order to deal with conditions as they are rather than as you would like to see them or imagine that they are. There may be a difference in method of attack, but the principle remains the same.

"Highly educated" Negroes denounce persons who advocate for the Negro a sort of education different in some respects from that now given the white man. Negroes who have been so long inconvenienced and denied opportunities for development are naturally afraid of anything that sounds like discrimination. They are anxious to have everything the white man has even if it is harmful. The possibility of originality in the Negro, therefore, is discounted one hundred per cent to maintain a nominal equality. If the whites decide to take up Mormonism the Negroes must follow their lead. If the whites neglect such a study, then the Negroes must do likewise.

The author, however, does not have such an attitude. He considers the educational system as it has developed both in Europe and America an antiquated process which does not hit the mark even in the case of the needs of the white man himself. If the white man wants to hold on to it, let him do so; but the Negro, so far as he is able, should develop and carry out a program of his own.

The so-called modern education, with all its defects, however, does others so much more good than it does the Negro, because it has been worked out in conformity to the needs of those who have enslaved and oppressed weaker peoples. For example, the philosophy and ethics resulting from our educational system have justified slavery, peonage, segregation, and lynching. The oppressor has the right to exploit, to handicap, and to kill the oppressed. Negroes daily educated in the tenets of such a religion of the strong have accepted the status of the weak as divinely ordained, and during the last three generations of their nominal freedom they have done practically nothing to change it. Their pouting and resolutions indulged in by a few of the race have been of little avail.

No systematic effort toward change has been possible, for, taught the same economics, history, philosophy, literature and religion which have established the present code of morals, the Negro's mind has been brought under the control of his oppressor. The problem of holding the Negro down, therefore, is easily solved. When you control a man's thinking you do not have to worry about his actions. You do not have to tell him not to stand here or go yonder. He will find his "proper place" and will stay in it. You do not need to send him to the back door. He will go without being told. In fact, if there is no back door, he will cut one for his special benefit. His education makes it necessary.

The same educational process which inspires and stimulates the oppressor with the thought that he is everything and has accomplished everything worthwhile, depresses and crushes at the same time the spark of genius in the Negro by making him feel that his race does not amount to much and never will measure up to the standards of other peoples. The Negro thus educated is a hopeless liability of the race.

The difficulty is that the "educated Negro" is compelled to live and move among his own people whom he has been taught to despise. As a rule, therefore, the "educated Negro" prefers to buy his food from a white grocer because he has been taught that the Negro is not clean. It does not matter how often a Negro washes his hands, then, he cannot clean them, and it does not matter how often a white man uses his hands he cannot soil them. The educated Negro, moreover, is disinclined to take part in Negro business, because he has been taught in economics that Negroes cannot operate in this particular sphere. The "educated Negro" gets less and less pleasure out of the Negro church, not on account of its primitiveness and increasing corruption, but because of his preference for the seats of "righteousness" controlled by his oppressor. This has been his education, and nothing else can be expected of him.

If the "educated Negro" could go off and be white he might be happy, but only a mulatto now and then can do this. The large majority of this class, then, must go through life denouncing white people because they are trying to run away from the Blacks and decrying the Blacks because they are not white.

I. The Seat of the Trouble

The "educated Negroes" have the attitude of contempt toward their own people because in their own as well as in their mixed schools Negroes are taught to admire the Hebrew, the Greek, the Latin and the Teuton and to despise the African. Of the hundreds of Negro high schools recently examined by an expert in the United States Bureau of Education only eighteen offer a course taking up the history of the Negro, and in most of the Negro colleges and universities where the Negro is thought of, the race is studied only as a problem or dismissed as of little consequence. For example, an officer of a Negro university, thinking that an additional course on the Negro should be given there, called upon a Negro Doctor of Philosophy of the faculty to offer such work. He promptly informed the officer that he knew nothing about the Negro. He did not go to school to waste his time that way. He went to be educated in a System which dismisses the Negro as a nonentity.

At a Negro summer school two years ago, a white instructor gave a course on the Negro, using for his text a work which teaches that whites are superior to the Blacks. When asked by one of the students why he used such a textbook the instructor replied that he wanted them to get that point of view. Even schools for Negroes, then, are places where they must be convinced of their inferiority.

The thought of the inferiority of the Negro is drilled into him in almost every class he enters and in almost every book he studies. If he happens to leave school after he masters the fundamentals, before he finishes high school or reach college, he will naturally escape some of this bias and may recover in time to be of Service to his people.

Practically all of the successful Negroes in this country are of the uneducated type or of that of Negroes who have had no formal education at all. The large majority of the Negroes who have put on the finishing touches of our best colleges are all but worthless in the development of their people. If after leaving school they have the opportunity to give out to Negroes what traducers of the race would like to have it learn such persons may thereby earn a living at teaching or preaching what they have been taught but they never become a constructive force in the development of the race. The so-called school, then, becomes a questionable factor in the life of this despised people.

As another has well said, to handicap a student by teaching him that his black face is a curse and that his struggle to change his condition is hopeless is the worst sort of lynching. It kills one's aspirations and dooms him to vagabondage and crime. It is strange, then, that the friends of truth and the promoters of freedom have not risen up against the present propaganda in the schools and crushed it.

This crusade is much more important than the anti-lynching movement because there would be no lynching if it did not start in the schoolroom. Why not exploit, enslave, or exterminate a class that everybody is taught to regard as inferior?

To be more explicit we may go to the seat of the trouble. Our most widely known scholars have been trained in universities outside of the South. Northern and Western institutions, however, have had no time to deal with matters which concern the Negro especially. They must direct their attention to the problems of the majority of their constituents, and too often they have stimulated their prejudices by referring to the Negro as unworthy of consideration. Most of what these universities have offered as language, mathematics, and Science may have served a good purpose, but much of what they have taught as economics, history, literature, religion and philosophy is propaganda and cant that involved a waste of time and misdirected the Negroes thus trained.

And even in the certitude of Science or mathematics it has been unfortunate that the approach to the Negro has been borrowed from a "foreign" method. For example, the teaching of arithmetic in the fifth grade in a backward county in Mississippi should mean one thing in the Negro school and a decidedly different thing in the white school. The Negro children, as a rule, come from the homes of tenants and peons who have to migrate annually from plantation to plantation, looking for light which they have never seen. The children from the homes of white planters and merchants live permanently in the midst of calculations, family budgets, and the like, which enable them sometimes to learn more by contact than the Negro can acquire in school. Instead of teaching such Negro children less arithmetic, they should be taught much more of it than the white children, for the latter attend a graded school Consolidated by free transportation when the Negroes go to one-room rented hovels to be taught without equipment and by incompetent teachers educated scarcely beyond the eighth grade.

In schools of theology Negroes are taught the interpretation of the Bible worked out by those who have justified segregation and winked at the economic debasement of the Negro sometimes almost to the point of starvation. Deriving their sense of right from this teaching, graduates of such schools can have no message to grip the people whom they have been ill trained to serve. Most of such miseducated ministers, therefore, preach to benches while illiterate Negro preachers do the best they can in supplying the spiritual needs of the masses.

In the schools of business administration Negroes are trained exclusively in the psychology and economics of Wall Street and are, therefore, made to despise the opportunities to run ice wagons, push banana carts, and sell peanuts among their own people. Foreigners, who have not studied economics but have studied Negroes, take up this business and grow rich.

In schools of journalism Negroes are being taught how to edit such metropolitan dailies as the Chicago Tribune and the New York Times, which would hardly hire a Negro as a janitor; and when these graduates come to the Negro weeklies for employment they are not prepared to function in such establishments, which, to be successful, must be built upon accurate knowledge of the psychology and philosophy of the Negro.

When a Negro has finished his education in our schools, then, he has been equipped to begin the life of an Americanized or Europeanized white man, but before he steps from the threshold of his alma mater he is told by his teachers that he must go back to his own people from whom he has been estranged by a vision of ideals which in his disillusionment he will realize that he cannot attain. He goes forth to play his part in life, but he must be both social and bi-social at the same time. While he is a part of the body politic, he is in addition to this a member of a particular race to which he must restrict himself in all matters social. While serving his country he must serve within a special group. While being a good American, he must above all things be a "good Negro"; and to perform this definite function he must learn to stay in a "Negro's place."

For the arduous task of serving a race thus handicapped, however, the Negro graduate has had little or no training at all. The people whom he has been ordered to serve have been belittled by his teachers to the extent that he can hardly find delight in undertaking what his education has led him to think is impossible. Considering his race as blank in achievement, then, he sets out to stimulate their imitation of others. The performance is kept up a while; but, like any other effort at meaningless imitation, it results in failure.

Facing this undesirable result, the highly educated Negro often grows sour. He becomes too pessimistic to be a constructive force and usually develops into a chronic faultfinder or a complainant at the bar of public opinion. Often when he sees that the fault lies at the door of the white oppressor whom he is afraid to attack, he turns upon the pioneering Negro who is at work doing the best he can to extricate himself from an uncomfortable predicament.

In this effort to imitate, however, these "educated people" are sincere. They hope to make the Negro conform quickly to the standard of the whites and thus remove the pretext for the barriers between the races. They do not realize, however, that even if the Negroes do successfully imitate the whites, nothing new has thereby been accomplished. You simply have a larger number of persons doing what others have been doing. The unusual gifts of the race have not thereby been developed, and an unwilling world, therefore, continues to wonder what the Negro is good for.

These "educated" people, however, decry any such thing as race consciousness; and in some respects, they are right. They do not like to hear such expressions as "Negro literature," "Negro poetry," "African art," or "thinking Black"; and, roughly speaking, we must concede that such things do not exist. These things did not figure in the courses which they pursued in school, and why should they? "Aren't we all Americans? Then, whatever is American is as much the heritage of the Negro as of any other group in this country."

The "highly educated" contend, moreover, that when the Negro emphasizes these things he invites racial discrimination by recognizing such differentness of the races. The thought that the Negro is one thing and the white man another is the stock-in-trade argument of the Caucasian to justify segregation. Why, then, should the Negro blame the white man for doing what he himself does?

These "highly educated" Negroes, however, fail to see that it is not the Negro who takes this position. The white man forces him to it, and to extricate himself from the Negro leader, he must so deal with the situation as to develop in the segregated group the power with which they can elevate themselves. The differentness of races, moreover, is no evidence of superiority or of inferiority. This merely indicates that each race has certain gifts which the others do not possess. It is by the development of these gifts that every race must justify its right to exist.

II. How We Missed the Mark

How we have arrived at the present State of affairs can be understood only by studying the forces effective in the development of Negro education since it was systematically undertaken immediately after Emancipation. To point out merely the defects as they appear today will be of little benefit to the present and future generations. These things must be viewed in their historical setting. The conditions of today have been determined by what has taken place in the past, and in a careful study of this history we may see more clearly the great theatre of events in which the Negro has played a part. We may understand better what his role has been and how well he has functioned in it.

The idea of educating the Negroes after the Civil War was largely a prompting of philanthropy. Their white neighbors failed to assume this responsibility. These Black people had been liberated as a result of a sectional conflict out of which their former owners had emerged as victims. From this class, then, the freedmen could not expect much sympathy or cooperation in the effort to prepare themselves to figure as citizens of a modern republic.

From functionaries of the United States government itself and from those who participated in the conquest of the secessionists early came the plan of teaching these freedmen the simple duties of life as worked out by the Freedmen's Bureau and philanthropic agencies. When systematized this effort became a program for the organization of churches and schools and the direction of them along lines which had been considered most conducive to the progress of people otherwise circumstanced. Here and there some variation was made in this program in view of the fact that the status of the freedmen in no way paralleled that of their friends and teachers, but such thought was not general. When the Negroes in some way would learn to perform the duties which other elements of the population had prepared themselves to discharge, they would be duly qualified, it was believed, to function as citizens of the country.

Inasmuch as most Negroes lived in the agricultural South, moreover, and only a few of them at first acquired small farms there was little in their life which any one of thought could not have easily understood. The poverty which afflicted them for a generation after Emancipation held them down to the lowest order of society, nominally free but economically enslaved. The participation of the freedmen in government for a few years during the period known as the Reconstruction had little bearing on their situation except that they did join with the uneducated poor whites in bringing about certain much-desired social reforms, especially in giving the South its first plan of democratic education in providing for a school system at public expense.