RACE IDEALS
Effects, Cause and Remedy For
The Afro-American Race Troubles
By GEO. W. MURRAY
REVISED EDITION
Roosevelt Prniting and Publishing Company
Newark New Jersey
COPYRIGHT. 1910, 1914
BY
GEO. W. MURRAY
<-4*
DEDICATED TO
Mrs. Geo. W. Murray
Whose interest in the Education
of the Race and whose Encour¬
agement and Assistance have
helped to make possible the
New Race Ideals.
CONTENTS
CHAPTER I.
Pages
Introduction 9
Preface 12
The Effects, Causes and Remedies for the Afro-American
Race Troubles. A Normal Man or Animal 13
The Ideal Man 1*
The Natural Disposition of the Animal Kingdom 15
II.
The Effects of Unnatural or Artificial Training, Wrong
Traditions a Curse 16
First, Effects Seen in His Ideal White Man 18
Second, Effects Seen in His Peculiar Conceptions, Cus¬
toms, Manners, &c 19
Third, Effects Seen in His Poverty and Low Economic
Status 19
Fourth, Effects Seen in His Low Political Status 19
Fifth, Effects Seen in His Undesirable Civil Status 19
Sixth, Effects Seen in His Low Social Status 19
III.
The Cause 20
Composite Man 20
The Mechanical Man 21
The Intellectual Man 21
The Spiritual Man 22
The Food of Composite Man 23
The Afro-American Made by Environment 24
A School of Art Which Damns in Two Ways 26
The Cause of the Afro-American's Ideal White Man 30
The Cause of the Afro-American's Peculiar Conceptions,
Customs, &c 33
V
The Cause of the Afro-American's Poverty and Low
Economic Condition 34
The Earning Capacity of a Dollar 38
The Afro-American's Consumption Above His Economic
Condition 39
Business Ignorance 39
An Alarming Prospect for Afro-Americans 40
The Cause of the Effects Seen in the Afro-American's
Low Political Status 42
A Most Important Lesson 43
The Cause of the Effects Seen in the Undesirable Civil
Status of Afro-Americans 44
Color a Badge, Not Cause 45
Cause of Friction, Repulsion, and Remedy 47
IV.
The Remedy SO
The Remedy to Remove the Cause of the Effects Seen in
the Afro-American's Ideal White Man 51
Remedy for Removing the Cause of the Effects of the
Ideal White Employer Business and Professional
Man of Members of the Afro-American Race 52
The Remedy to Remove the Cause of the Effects Seen in
the Afro-American's Ideal White Complexion and
Straight Hair 53
The Making and the Unmaking of Man 54
A Change in the School of Art 56
Extracts from the Ancient Ancestral History of the Afro-
American Race 62
Origin of the Name "Ethiopia" 62
The Remedy to Remove the Cause of the Effects Seen in
the Poverty and Low Social Status of Afro-Americans 67
Want of Business Consciousness or Business Ignorance.. 70
The Remedy to Remove the Cause of the Peculiar Cus¬
toms, Manners, &c„ of the Afro-American 65
The Remedy to Remove the Cause of the Effects Seen in
the Low Political Status of Afro-Americans 71
The Remedy to Remove the Cause of the Effects Seen in
the Low and Undesirable Civil Status of Afro-
73
VI
TheRemcdy. -to Remove the Cause of the Effects Seen in
the Low Social Status of Afro-Americans 74
The Cause of the Effects Seen in the Low Social Status of
Afro-Americans 7©
QUESTIONS ON
V.
On a Normal M«m or Animal 77
On the Ideal Man •... 77
On the Effects, and Cause of, and Remedy for, the Un¬
natural or Artificial Training of Members of the Afro-
American Race 78
On Wrong Traditions a Cause 78
On the Effects Seen in the Ideal White Man of the Afro-
American Race 79
The Cause of the Effects Seen in the Difference Between
the Acting Man of the Afro-American and That of
Other Men 80
CHAPTER III.
Composite Man 80
The Mechanical Man 80
The Intellectual Man 81
The Spiritual Man 81
The Food of Composite Man 81
The Afro-American Made By Environment 82
A School of Art Which Damns in Two Ways 83
On the Cause of the Effects Seen in His Ideal White Man 84
On Remedies to Remove the Cause of the Effects Seen in
the White Ideal Man of the Afro-American Race.... 85
On the Remedy to Remove the Cause of the Effects Seen
in the Ideal White Employer, Business and Profes¬
sional Man and Leader of Members of the Afro-
American Race 86
On Remedy to Remove the Cause of the Effects Seen in
the Afro-American's Ideal White Complexion and
Straight Hair 86
vir
On the Making and Unmaking of Man 86
On a Change in the School of Art 87
On Extracts from the Ancient Ancestral History of the
Afro-American Race 88
On the Effects of Adverse Training as Seen in the Pe¬
culiar Customs, Manners, &c., of Afro-Americans.... 90
On the Cause of the Effects of Adverse Training as Seen
in the Peculiar Conceptions, Customs, Manners, &c.,
of Afro-Americans 90
On the Remedy to Remove the Cause of the Effects Seen
in the Peculiar Conceptions, Customs, Manners, &e.,
of Afro-Americans 90
On the Effects Seen in the Poverty and Low Economic
Status of the Afro-American Race 91
On the Cause of the Effects Seen in the Poverty and Low
Economic Status of the Afro-American Race 92
The Earning Capacity of a Dollar and What the Afro-
American is Losing on His 93
On the Consumptions of the Afro-American Above His
Economic Condition 94
On the Business Ignorance of Afro-Americans 94
On An Alarming Prospect for Afro-Americans 95
The Remedy for Removing the Cause of the Effects Seen
in the Poverty and Low Political Status of the Race.. 96
On the Effect of the Adverse Training of the Afro-Ameri¬
can As Seen in His Low Political Status 96
On Color a Badge, But Not the Cause 97
The Remedy to Remove the Cause of the Effects Seen in
the Low Political Status of Afro-Americans 99
On the Remedy to Remove the Cause of the Effects Seen
in the Low Social Status of Afro-Americans 101
On the Effects of Improper Training of Afro-Americans
As Seen in Their Undesirable Civil Status 102
On the Cause of the Effects of Improper Training of Afro-
Americans As Seen in Their Undesirable Civil Status 102
On the Remedy to Remove the Cause of the Effects Seen
in the Undesirable Civil Status of Afro-Americans... 103
VIM
As the Afro-American, for the past fifty years, has en¬
joyed the same physical freedom or privilege to use his eco¬
nomic powers for his own benefit as members of other races,
there is no way in which to account for his higher per cent, of
poverty, the continuation of his menial and scavenger status,
and his low political, civil and social status, when compared
with members of other races, except in the fact that he has
been, and still is, thinking, feeling, and acting, differently from
them, and his crying need is consciousness of such truths.
INTRODUCTION
The wish to have the treatise whose place is taken by
this book, put in the form cf a text book, has been expressed
so often that we have completely rewritten this (its fourth)
edition of "Race Ideals" with that object in view.
In its present shape, this book may not only be used as a
text book, but may be made to much more completely and
usefully fill the much needed requirements of a larger sphere
of Afro-American family and club, reading of subjects which
will make members of this race conscious of their defects and
powers in such a way that they will begin to rid themselves of
the ones, and use the other for their own uplift.
We have not only made a complete table of topical con¬
tents, including all the topics discussed from cover to cover,
with each topic followed by the number of the page on which
it is commenced, but we have also followed up the reading of
the book with a series of questions on the subjects discussed
to test the reader's knowledge of what he has read.
In order to make each answer clear and distinct and easily
found, we have noted, or marked, every sentence in every
topic, in the book with a letter of the alphabet, placing at the
beginning of the first sentence in each topic the letter a, with
every succeeding sentence preceded by the succeeding letter of
the alphabet, until the topic is completed, or the alphabet is
•exhausted, and in cases where the number of sentences more
than exhaust the number of letters in the alphabet, we con¬
tinue by commencing again with double aa, with each succeed¬
ing sentence preceded by the succeeding letter of the alphabet
doubled, until the topic is completed.
As parts II., III., and IV. deal with , effects of the un¬
natural, or adverse, training of members of the Afro-American
race, the causes which produced such effects, and remedies,
which will remove such causes, and as the question on any
■effect will be followed by one or more questions on the cause
which produced such effect, and each question on the cause is
followed by one or more questions on the remedy for remov¬
ing such cause, in order to make answers to questions clear
and easily found, every question is followed by the number or
numbers, of the page, or pages, on which the answer is found.
10
RACE IDEALS
and the number of the page is followed by the letter of the
alphabet at the beginning of the sentence which answers, or
commences the answer to the question.
In some cases answers may be found in parts on different
pages, but the number of every page on which parts of the
answer may be found, succeeded by its corresponding letter
of the alphabet, will follow the question.
In this way the book is made of easy reference, both in
finding desired topics, as well as the answers to the questions.
No reader should consider that he has a practical knowl¬
edge of the subjects discussed by which he can aid himself and
others, unless he can answrer all questions without reference
to page and sentence for answer.
For the purpose of acquiring a thorough knowledge of
the all essential truths for race building, which this book con¬
tains, families should organize themselves into reading circles
and have some one of their numbers assume the role of teacher
at the time allotted to reading, and ask the remainder of the
circle questions on the topic read to test their knowledge of
the principles discussed.
Also all ministers, teachers, and other leaders of thought,
who are anxious to change the conditions of their suffering
race, which cannot be done without changing its thoughts,
should take the lead in organizing regular reading clubs, or
circles, and lay out the topics to be read, or the amount of
reading to be done, from time to time, and have set times for
the meeting of the circles, when a different member at each
meeting- should be designated to act as teacher in questioning
the others to test their knowledge of the principles discussed
in the topic, or topics.
The author has dedicated his life to the task of orio-inat-
ihg, or finding, thought to change the condition of his race
in this country; and if families and leaders of thought would
follow his suggestion in organizing reading circles and would
notify him in care of \V. J. Burks, 3753 Rhodes Ave., Chica°-o,
111., he would number each family, or club, in the order^in
which it appeared, and it would thereafter be known in the
Afro-American Reading Circle by such number, and he would
from time to time keep each family, or club, posted on all
additional literature which he may originate, or find, that
would tend to aid its members.
For, if this race is to be saved, and not go the way of
THE INTRODUCTION
11
the poor Indian, earnest and consistent work must begin at
once.
The author is working on the manuscript of a larger vol¬
ume, which he plans to give his printers sometime in the
near future. Compared with this treatise, that volume will
be as a fifth reader compared with a primer.
It may be that by the time readers have gained the mas¬
tery of this treatise, the larger volume will be in readiness.
The vital importance of reading and keeping their minds en¬
gaged in a new sphere of thought, cannot be too strongly im¬
pressed upon members of this race. Because if they read and
think on new and elevated lines of thought concerning them¬
selves, such thought if persistently followed up will, in time,
develop new and elevated sensations, or feelings, in them, and
will give them a different character and disposition.
A great many very dear friends and well-wishers of the
race, both without and within it, greatly deplore the character
of sensations, or feelings, by which the vast majority of its
members is governed, but it appears that they neither see
the cause which is producing such harmful and undesirable
feelings, nor the remedy which will remove them.
PREFACE
With a view to arousing the consciousness of both their
defects and powers, in the members of my greatly wronged
and long suffering race of people, who are being destroyed
for want of a knowledge of the peculiar causes, which are pro-
nuririp- their troubles, and of the remedies which will remove
such destructive causes, as well as the means of enlightening
their friends in other races; who, for want of proper concep¬
tions and knowledge of causes, have failed to devise and prop-
ogate the system of artificial training, which is required to
change their hostile feelings and dispositions toward them¬
selves, these pages are written.
They are designed to carry such currents of thought that
a careful reading of them will not only result in making mem¬
bers of my own suffering race so conscious of their defects and
powers that they will soon discard the ones and effectively
use the other, but will also cause their friends to realize their
mistakes in previous and present efforts to aid them, as well
as their enemies to realize their mistakes in the pitiless and
unwarranted judgments pronounced against a poor, suffering
people, who are made objectionable and helpless by no fault
of their own.
Hoping that a careful perusal of these pages will cause
their friends to become conscious of the fact that countless
treasure, energy, and a half century, have been practically
wasted in efforts to change the adverse opinion of their white
acteristics, or dispositions, which centuries of unnatural and
brutal training, designedly developed in their environment
neighbors, which is founded upon objectionable traits, char-
without doing anything to change the impressions carried
by their environment, in which such objectionable sensations
and dispositions are developed, I dedicate this messenger of
truth and righteousness, who can and will appear in thousands
of places, where I cannot go, to expose the wrong and defend
the right, to my faithful wife without whose constant devotion
I never would have been able to equip and send him forth, on
his royal mission, in the deliverance of a race.
THE NORMAL MAN
13
THE EFFECTS, CAUSE, AND REMEDY FOR THE
AFRO-AMERICAN RACE TROUBLES.
Chapter I.
(a) When the effects of climatic and physical conditions
generally on physical man are taken into consideration, it is
clear in the mind of every sane man that the sons of Noah,
prior to their dispersion after the flood, had the same physical
characteristics, traditions, and expressions.
(b) This is also apparent in the different physical char¬
acteristics of the lower animals of the same species in dif¬
ferent climates, as is illustrated in the difference between the
tropical and polar bear.
(c) Therefore, according to the very nature of things,
man could not have had more than one standard of human
ideals immediately after the flood.
(d) According to the Sacred Scriptures, when Noah's
ark rested on dry ground there were only eight human beings
on earth: Noah and his wife and his three sons, Ham, Shem
and Japheth, and their three wives; who, being all of the same
family, must have had the same physical characteristics, tradi¬
tions, and language.
(e) Therefore all the variations, now seen in the physi¬
cal characteristics, customs, manners, habits and expressions,
of the human family must be the result of climatic and other
natural conditions since the flood, as evidences of the possibil¬
ity of climatic and other conditions producing such effects in
such a long period of time, are abundant on every hand in the
marked effect which a change of climatic, or other condition,
is seen to make in the physical characteristics of man in a
very short space of time under our very eyes.
(£) In the light of history the ark rested in the southern
part of the north temperate zone, where Shem, the second son
of Noah, settled, and retained the original brown physical
characteristics of his family; while Ham, his eldest son, went
south and settled in a climate whose burning sun darkened
the complexion and crisped the hair of his descendants; and
Japhet, his youngest son, went north and settled in the north¬
ern part of the temperate, or southern part of the frigid, zone,
where, after the lapse of ages, the cold bleached the complex¬
ion wid hair of his descendants.
(g) ^ e Set our variations in physical types from
greater, or lesser effects of different climatic and other phy¬
sical conditions, or the results of the intermixtures of dif¬
ferent naturally developed physical types.
14
RACE IDEALS
(h) In an age when man was without artificial means
of rapid transportation and communication with his distant
neighbor, the descendants of the three sons of Noah soon lost
sight of their cousins, and communications with each other
was suspended for thousands of years, during which the ef¬
fects of the different climatic and physical conditions in which
they dwelt resulted in giving the descendants of each brother
different physical characteristics, customs, manners, habits
and languages.
(i) When, after a long period of time, during which
nature, in each separate climate and physical condition, had
completed her work in moulding the man in keeping with his
environment, they met, and owing to their different physical
characteristics, customs, manners, habits and language, they
regarded each other as a strange order of man, and could not
understand each other.
(j) They were shocked, and the descendant's of each
brother felt that those of the other brother had been visited
by some great calamity.
THE IDEAL MAN.
(a) Then it was that the descendants of the three
brothers, with their different physical characteristics, customs,
manners and language, begun to compare theirs with those
of the others, and regarded the others as improper and as the
result of a calamity.
(b) Therefore, the descendants of each brother saw the
proper, or ideal man, custom, manner and language among
their own members, or within their own tribe or race, and
admired and became proud of themselves.
In the same way the ideal being of the entire animal king¬
dom has been developed in its own species, which is demon¬
strated in flocks of birds, droves of cattle, or shoals of fish,
as much as in the different tribes of men.
(c) As each race in a natural state of freedom has its
highest conception of man, or ideal man, in its own physical
characteristics.
(d) Therefore, each naturally developed race of man, be¬
lieving its own physical type of man to be proper, paints pic¬
tures, or models man in its own physical characteristics, and
having no higher conception of the forms of God and angels
than those of its own members, It also models, pictures, or
THE NORMAL MAN
15
paints God and angels in the physical characteristics of its
own members. That is, Chinamen, Africans, Japanese, white
men, each paint, picture or model their imaginary God or
angel in their own physical characteristics.
THE NATURAL DISPOSITION OF THE ANIMAL
KINGDOM.
(a) It is seen that in a state of natural freedom the mem¬
bers of each tribe of man, or species of the animal kingdom,
appreciate, help, serve, or defend, other members of their own
tribe, or species, in preference to those of any other tribe, or
species, and are happy with themselves.
(b) It is the operation of this wonderful law of self-ap¬
preciation, which is making the ant in each nest, or the bees,
in each hive, a success, as much as each naturally developed
tribe, race, or nation.
(c) The ant in one nest, or the bees in one hive, if they
carry what they gather from nature to the nests of other ant,
or to the hives of other bees, instead of their own, will ulti¬
mately perish just as one tribe of men will, who leave all the
profits on their existence, or what they gather from nature,
with the members of other tribes, or races, instead of their
own.
(d) Such are the ideals and principles by which all men
and animals, in a natural state of freedom, are governed, and
if we find either men, or animals, not governed by such ideals
and dispositions, we should readily conclude that they are not
in a natural state, or that man's art has been tampering with
the work of nature's god in them.
(e) We are now about to enter upon a consideration of
the effects of three hundred years of adverse, or unnatural,
training of members of the Afro-American race, and must as¬
sign every difference between their ideals and dispositions
and those of members of naturally trained races, to the result
of their unnatural training and development in the institution
of slavery.
(£) This treatise is designed to point out the effect of
their long period of adverse training in order to discover the
cause which produced such effects, and the remedy for remov¬
ing such cause.
16
RACE IDEALS
THE EFFECTS OF UNNATURAL OR
ARTIFICIAL TRAINING.
Chapter II.
(^a) It must be admitted, or conceded, that no race of
people can pass through two hundred and fifty years of such
cruel and unnatural training and development, as Afro-Amer¬
icans have passed through for the benefit of others, without
being more or less injuriously affected by such training and
development.
(b) Confined to such training and development for such
a long period of time, Afro-Americans could not escape devel-
oping peculiar traits and characteristics in harmony with
them.
(c) Ijefore we shall be able to diagnose and locate the
peculiar disease of this race, we must ascertain by comparison
how far its members in their state of secondary freedom, dif¬
fer from other men in their state of natural freedom.
WRONG TRADITIONS A CURSE.
(a) The traditions of the slaves of this country only car¬
ried impressions for developing the feelings, or sensations, of
black slaves, while those of the masters very largely carried
those for the development of the sensations of white masters.
(b) Such impressions were, and are, made by the expres¬
sions of the lace and eyes, movement of the body and tone
of the voice, as -well as spoken words and actions.
(c) Among the many peculiar feelings or sensations,
which such impressions developed in black slaves, and are
still developing in their descendants, the Afro-Americans, are
fear of, and intense admiration for, a physically white man,
undue appreciation for any physical characteristic of the white
master, or member of that race; exclusive service to a white
master, or member of that race; the carrying of what they
produced to, or the bringing of what they consumed from, a
white master, or member of that race ; intense disposition'to
defend a white master, or member of that race; contempt for
a physically black man, or themselves; intense depreciation
of the physical characteristics of the black man, or themselves •
intense opposition to serving a black man, or member of their
own race; or to carrying what they produced to, or bringing
what they consumed from, a black man, or member of their
own race; and intense opposition to a physically black man
or member of their own race. *
THE EFFECTS
17
(d) A comparison of the sensations of white masters
and black slaves, shows that the former succeeded in giving
the latter such traditional impressions as developed the same
admiration in them for the physically white man, and the
same contempt for the physically black man, that they pos¬
sessed.
(e) That is, white masters possessed no higher admira¬
tion of themselves, or contempt for the black man; no higher
appreciation of their own physical characteristics, and depre¬
ciation of the physical characteristics of the black man; were
no more opposed to serving, carrying what they produced to,
or bringing what they consumed from, a black man, or were
no more in favor of serving, carrying what they produced to,
or bringing what they consumed from, or in defending, a white
man atid opposing a black man, than their black slaves were.
(f) Observation of the general' disposition, or conduct,
of white and black Americans shows that they possess the
same sensations as their ancestors.
(g) Before white Americans and Afro-Americans can
ever possess the dispositions of normal white men and black
men, and Afro-Americans can secure the rights of, and feel
and be treated like, free men, the sensations or feelings of
white masters and black slaves will have to be destroyed.
<h) As the home environments, or schools of nature, of
the two races unavoidably carry impressions for developing
the feelings, or sensations, of white masters and black slaves,
if either race is to be rid of them, its school of art must be
■designed to carry countervailing impressions for their eradica¬
tion.
(i) The white American school of art should be designed
to rid him of the sensations of white masters only; but the
Afro-American school of art should be designed both to de¬
stroy the sensations or feelings of black slaves and to develop
the sensations or feelings of free men.
(j) By which it is seen that the Afro-American school
of art must do more for him than the white Americans do
for him.
(k) Yet the Afro-American, with his very differently
-developed sensations, is given the same school of art as the
white American.
(1) The individual is governed by his feelings, or sen¬
sations, and not by his knowledge, and when the Afro-Amer¬
ican, after being educated in the same school of art as the
18 RACE IDEALS
white American, is seen to be governed by the sensations
which his unnatural environment develops in him just as the
white man is by those which his natural environment develops
in him, the difference in the action of the two men is charged
up to a difference in their creation, instead of to the^ difference
in their making by their very different natural environments,,
or schools of nature.
(m) This treatise is designed to first show the effects of
the different sensations, or feelings developed in environments
made for white masters and black slaves: second, the causes
which produce such different effects; and third, the remedy
for removing such harmful causes.
EFFECTS SEEN IN HIS IDEAL WHITE MAN.
(a) First, the effects of the long period of unnatural
framing and development of the Afro-American race, are seen,.
1, in the ideal white man, or the foreign ideal man of members
of this race, exposed in their ideal white husband, wife or af¬
finity; 2, in their ideal white employer, business and profes¬
sional man, or leader, who is so drawing them from similar
classes within their own race, as to make it a failure; 3, in
their ideal pictures, models and characters, in the physical
characteristic of the white race, which are training their off¬
springs to love the physically white man instead of them¬
selves, or members of their own race; 4, in their ideal white
complexion and straight hair, which are causing them to im¬
poverish themselves and make themselves ridiculous in the
purchase and use of skin-bleaches, and the hair of dead mem¬
bers of the white race.
(b) The deadly shadows of white ideals like the shade-
of the deadly upas tree, fall over the entire social body of this
race, in which the individual most nearly approachi ng* the
physical characteristics of the ideal white man, is given the
preference in most all organizations among the adults of the-
race, while, governed by the same principle, discrimination
in favor of that one in schools, dance-halls and other public
gatherings among the young who most nearly approaches the
physical characteristics of the ideal \vhite man, have well nio-h
destroyed the inspiration and aspiration of the offspring 'of
honorable wedlock, which is causing him to feel that it % a
misfortune to be the issue of honorable marriage, while the
issue of immoral alliances be made, by such conduct, to feel-
that such is his greatest fortune.
THE EFFECTS
19
(c) As illustration, on our itinerary, cases have been de¬
tailed to us, in which the female offspring of this race bitterly
upbraided her mother because she did not give her a lighter
complexion and straight hair.
EFFECTS SEEN IN PECULIAR CONCEPTIONS, CUS¬
TOMS, MANNERS, &c.
(a) Second, the effects of the adverse training and de¬
velopment of the Afro-American race, are disclosed in their
peculiar conceptions, customs, manners, habits and expres¬
sions, when compared with those of other races.
EFFECTS SEEN IN THEIR POVERTY AND LOW
ECONOMIC STATUS.
(b) Third, the effects of unnatural training and develop¬
ment of Afro-Americans, are seen in their low economic status,
when compared with that of members of other races, which is
'disclosed in their poverty, menial and scavenger status.
EFFECTS SEEN IN THEIR LOW POLITICAL
STATUS.
(c) Fourth, the effects of adverse training and develop¬
ment of Afro-Americans are disclosed in their low political
status, when compared with that of members of other races.
EFFECTS SEEN IN THEIR UNDESIRABLE CIVIL
STATUS.
(d) Fifth, the effects of adverse training and develop¬
ment on Afro-Americans, are seen in their low and undesir¬
able civil status, when compared with that of members of
■other races.
EFFECTS SEEN IN THEIR LOW SOCIAL STATUS.
(e) Sixth, the effects of adverse training and develop¬
ment of Afro-Americans are seen in their low social status,
-when compared with that of the members of other races.
20
RACE IDEALS
THE CAUSE.
CHAPTER III.
(a) Like the competent physician, who is called m to
prescribe remedies to cure a sick patient, prior to the pre¬
scriptions for remedies for curing the various maladies with
which member? of the Afro-American race are afflicted, we
must diagnose their case and locate the cause of each malady,
for if we were to attempt to prescribe remedies without a thor¬
ough knowledge of the cause, which produced the disease, we
are just as apt to kill our patient as to cure him.
(b) Yet this is what has been, and is being done, in the
case of Afro-Americans, as they are only being given the medi¬
cine which has been prescribed for those without their disease.
(c) Before entering specifically into the various causes
which have produced the peculiar effects which differentiate
members of the Afro-American race from all naturally trained
men and animals, and as the means of gaining a more com¬
prehensive understanding of such causes, we deem.it neces¬
sary to divide composite man into his three elemental men,
and to so define the office and function of each elemental man
in the body of composite man, as to establish the effect and
cause of the adverse training to which the race has been, and
is being, subjected on each one of them.
COMPOSITE MAN.
(a) A slight consideration convinces one that man is
composed of three inter-dependent entities, or elements, spir¬
itual, intellectual, and mechanical, and while each of which
performs its own peculiar function, the final action of the ani¬
mal depends upon the reciprocation and co-operation of alt
three of them.
(b) Therefore, if either one of the three fails, or is un¬
naturally impressed in any way, the action, or disposition of
the animal is correspondingly affected. '
(c) Let us now proceed by comparison with naturally
trained animals,' to examine and value each elemental man
in the body of the unnaturally trained Afro-American with
a view to ascertaining in which of the three his apparent race
disease is located; to establish whether his disease is spiritual
intellectual, or mechanical. *
THE CAUSE
21
THE MECHANICAL MAN.
(a) In comparing the mechanical, acting, or doing man
of the composite body of the Afro-American with that of the
white American and others, it is seen that his long period of
rude and intensive discipline has strengthened rather than
weakened him; for in almost every mechanical endurance, or
pugilistic test, in which he engages, he comes out first, or sec¬
ond best, which proves that his weakness is not mechanical.
(b) Wherever brawn, or muscles, alone are the require¬
ments, he is proving the equal, or superior, of any other class
of American citizens.
(c) We must conclude, for such reason, that the exclu¬
sive attention which is now being given his mechanical de¬
velopment is not the best for him as his chief weakness, or
disease, must be located in one of his other elemental men.
(d) Therefore as his peculiar weakness, or race disease,
is not to be found in his mechanical, or acting man, the tool
of his composite body, we will proceed to analyze and examine
the intellectual man of the composite body of the Afro-Amer¬
ican with a view to learning if his peculiar weakness, or race
disease, is located there.
THE INTELLECTUAL MAN.
(a) In comparing the intellectual man, or messenger, of
the composite body of the Afro-American with that of the
composite body of the white American, as was done above in
case of the mechanical man, it has been proven, in every equal
contest in the mixed schools oi the northern states, that he
has come out at the head of his class, or second best.
(b) This proves that the long period of adverse training
of the Afro-American, while limiting and suppressing, did not
vitally injure his intellectual man, as it is seen that the same
character and quality of training equally develop and multiply
his nerves and brain cells with those of the white man.
(c) Want of required use has simply kept his intellectual
man in a dormant and ineffective state, which generally ren¬
ders him incapable of proper initiation and vigorous- prosecu¬
tion of great business plans and propositions.
(d) But as proof that his intellectual man is only dor¬
mant, and has not been vitally injured, when he is touched
bv the required wand of wisdom, he develops into a mechan¬
ical genius, capable of devising and building wonderful struc¬
tures'; he kindles into a,mathematical torch capable of light-
22 RACE IDEALS
ing the way from earth to sky, as in case of Benjamin Banni-
ker, or of measuring distances from star to star, by mathe¬
matical computation; or he flames into enraptured eloquence
at the public bar, on the floors of Congress, or public hustings,
which not only holds men spellbound in speechless splendor,
but also transforms them into different characters in a mo¬
ment of time like a Robert Brown Elliot, or a Frederick Doug¬
lass; or bursts into musical strains, which are so entrancing
that they hold men and beast with the spell of an Orpheus,
like a Coleridge, Taylor, or a "Black Patti."
(e) Which proves that his intellectual man is only dor¬
mant for want of proper exercise, and merely waits to be fed,
like that of other men, upon the required food to be developed
into any order, or standard, of which the intellectual man of
any other race is capable of reaching.
(f) Therefore the failure of the composite body of the
Afro-American is not owing to any innate weakness of his
intellectual man, and as we did not find the cause of his weak¬
ness in his mechanical man, his peculiar disease, or weakness,
must be in his spiritual, or ruling man, and we will now pro¬
ceed to examine and locate it in him, where it must be found,
as it could not be located in either of the other two elements
■of his composite body.
THE SPIRITUAL MAN.
(a) As the spiritual man is the ruler, controller, or direc¬
tor, of the composite body, if we find any difference between
the action, or disposition, of the Afro-American, when acting
on any principle of life, and that of members of other races,
when acting on the same principle, such difference must be
charged up to the spiritual, or ruling man, and not to the in¬
tellectual, or messenger, man, or the mechanical, or acting
man, which are merely his tools.
(b) We find the unnaturally trained Afro-American,
when compared with the naturally trained members of other
races, more cowardly, which is a manifestation of the fact that
long years of oppression and depression have minimized, or
paralyzed, his spiritual man, a disease of his ruling man 'pe¬
culiar to himself.
(c) Where the ruling, directing, or spiritual, man, of the
composite body of all naturally trained men and animals is
causing their members to appreciate, preserve, and defend
themselves, or each other, in preference to the members of
any other tribe, race, or species, the spiritual ruling, or direct-
THE CAUSE
23
ing, man of the unnaturally trained members of the Afro-
American race, is causing them to depreciate, oppose, and de¬
stroy, themselves, or each other, and to appreciate, preserve,
and -defend members of the white race, in preference to them¬
selves, or each other, which are diseases of the spiritual, or
directing man of their bodies, which demonstrates that the
disposition of their ruling man has been reversed.
(d) The spiritual man possesses the highest office in the
body of composite man, whose function is to guide and direct
it, while the intellectual man is next in importance, whose
function is to carry impressions to, or from, the spiritual man,
and the mechanical, or physical, man possesses the lowest of¬
fice in the body of composite man, whose function is to exe¬
cute, or carry out, the orders, or direction of the spiritual, or
directing man.
THE FOOD OF COMPOSITE MAN.
(a) Each elemental man in the body of composite man
its sustained by his own peculiar food and requirements.
(b) The mechanical man is composed of bones, flesh and
blood, and is sustained by bread, water, air and exercise, or
whatever contributes to the building up of the physical man.
(c) In the absence of either bread, water, air or exer¬
cise the physical man perishes.
(d) The intellectual man is composed of nerves and
cells, and grows and multiplies, in proporation to the use,,
which the spiritual man is induced to make of him.
(e) The spiritual man is composed of a limitless num¬
ber of invisible, dormant, or active sensations, or feelings, and
is a bundle of impressions.
(0 The spiritual man is fed through the intellectual man
by means of the five senses, as whatever his intellectual man
sees hears, smells, tastes, or touches, he transmits the im¬
pression, which becomes a part of the spiritual man and is
what is called memory.
(g) The sensations, or feelings, whether dormant, or ac¬
tive, are in opposing pairs, and increase, or decrease, only as-
they are fed upon the food, or thought impressions required
to increase, or diminish them.
(h) But in all opposing pairs of sensations, 'or feelings,
such as love and hate, admiration and contempt, bravery and
cowardice, the impression or thought, which increases one of
the opposing pairs, at the same time decreases the other; that
24
RACE IDEALS
is, as the spiritual man is fed on an impression that increases
love, or admiration, for anything, or object, hatred or con¬
tempt, for the same object is decreased.
(i) Whatever excites the sensation of admiration, dis¬
gust, pleasure, or displeasure, courage, or discourage, etc., is
spiritual food, and if you feed the spiritual man on the im¬
pressions of things, or objects, which tend to excite his sen¬
sations of admiration, you prejudice him in favor of such
things, or objects, which excite his feelings of contempt, or
hatred, vou prejudice him against such things, or objects.
(j) But whether his sensations, or feelings, of admira¬
tion, or contempt, for the same things, or objects, are devel¬
oped, depends altogether upon the manner in which he is fed,
as different manners of making impressions are seen to cause
an individual to love the same person, or object, that he for¬
merly hated, or to hate the same person, or object, that he
formerly loved.
(k) By which it is seen that the character of an indivi¬
dual is more dependent upon the manner in which the im¬
pression is made upon his spiritual man than the impression
itself.
(1) Therefore, if you wish an individual, thing, or object
to grow in favor, place him, or it. in an environment, where
everything seen, heard, smelt, tasted, or felt, of him, or it.
bears an admirable, or pleasing impression of him, or it, such
as our school of art does for the physically white man.
(m) But if you wish an individual, thing, or object, to
grow in disfavor, place him, or it. where everything seen,
heard, smelled, tasted, or felt, of him, or it, bears a contempt¬
ible, or displeasing impression of him, or it, such as our school
of art does for the physically black man.
(n) Having divided composite man into his three ele
mental men, discussed the composition and food of each, and
having located the office and function of each, we are all the
"better prepared to discuss and show the causes of the effects
of the unnatural training and development of the Afro-Amer¬
ican as seen in Chapter II. and to prescribe remedies for the
removal of such causes, as appear in part III.
THE AFRO-AMERICAN MADE BY ENVIRONMENT.
(a) The Afro-American is made what he is by his en¬
vironment, just as members of other races are made what
they are by their environment.
THE CAUSE
25
(b) But as his environment was involuntarily forced
upon him, and theirs was voluntarily made by themselves,,
he is less responsible for his making than they are for theirs.
(c) It is seen that when an environment is once made
lor any individual, family, or race, it will go on producing a
similar individual, family, or race, who will continue to repro¬
duce a similar environment, until artificial, or foreign, in¬
fluences are again used to destroy the impressions in his, or
its, environment, which made him, or it.
(d) This is indeed hard to do, as an individual is more
in harmony with the influences, which made him, however
injurious, or wrong, than he is with any other influences how¬
ever right, or profitable.
(e) This is proven by the fact that when made in an
environment of drunkards, gamblers, robbers, or liars, an in¬
dividual is seen to love and be drawn to either one of them
in which he was made.
(f) What makes it unusually hard for the Afro-Ameri¬
can to change his environment is that he is not only drawn to
the environment, or an individual made in a similar environ-^
ment to that, in which he was made, but unlike members of
other races, is segregated and forced into it.
(g) Members of other races, who are permitted and en¬
couraged to freely have inter-racial intercourse, soon lose
many of the traits and characteristics of the environments in
which each other were made; but the Afro-American, who is
segregated and forced to live by himself, can only change the
impressions which develop his peculiar traits and characteris¬
tics, or the traits and characteristics which have been made
his after they have been developed by artificial means.
(h) Without outside influences this is very hard for any
family, or race, to do, as the impressions carried by the en¬
vironment in which the individual is born and reared, or the
feelings which such impressions develop, always seem proper
and right to him, however improper, or wrong, they may seem
to others.
(i) Now then, when it is considered that all the im¬
pressions carried by his environment, which was made by the
institution of slavery, develop the feelings, or sensations, of
black slaves in the Afro-American, should it surprise any one
that he continues, in all the uses of his economic powers, to
be moved by the impulses of black slaves?
(j) Because of his disposition to be governed by such
26 RACE IDEALS
impulses 111 exclusively serving a white man, carrjing what
lie produces to a white man, buying' what he consumes ironi
a white man, or in admiring a white man, he is not only
cursed and abused by other members of his own race, who
are more, or less, moved by the same slavish impulses, but
is also scorned and despised by members of other races.
(k) But as he is not responsible for his making, he
should be pitied rather than cursed, or scorned.
(1) Yet those who have had control of the matter of
devising his school of art, or artificial plan of training, have
never seen the necessity of doing even as much as one thing,
or of even making one addition to the white man's school of
art, designed to destroy, or change, even one of the improper
impressions in his natural environment, or what has been
made his natural environment, which the white man's envir¬
onment does not carry, and which make him what he is.
(m) It appears that in case of the Afro-American, the
all important fact that artificial schools, or environments,
should be devised and designed to unmake as well as make,
or complete the making, which was begun in the natural en¬
vironment, is disregarded.
(n) In case of the white American, his school of art is
only designed to complete the making of the proud, self-re¬
specting, self-serving, self-preserving, and self-defending free
man, already begun in his school of nature, which was devised
to produce free men; but it does not contain any plan, or pur¬
pose, to unmake the self-depreciating, white-admiring, white-
serving, white-preserving and white-defending black slave al¬
ready begun in what has been made the school of nature of the
Afro-American.
(o) In case of artifically training the Afro-American, the
unscientific and ridiculous attempt is made to produce a self-
respecting and self-supporting man by simply completing the
self-depreciating, self-opposing, and self-destroying structure
already begun in what has been made his school of nature,
with the inadequate material of the white man's school of art;
and when the ridiculous effort fails, the cause is charged up
to a failure in the work of nature's god. " •
(p) These indestructable truths must be realized, and
taken into consideration by those who plan his school of
art, before they can aid the Afro-American.
A SCHOOL OF ART WHICH DAMNS IN TWO WAYS.
(a) The white American school of art is damning the
THE CAUSE
27
Afro-American in two ways: in sins of commission as well as
sins .of omission ; in what it does as well as what it fails to do.
(b) After a home environment, designed to breed the
spirits of slaves, has developed in him the sensations of black
slaves, the Afro-American is sent to a school of art, which
was designed to train and polish white masters.
(c) The school of art given him is a failure, first be¬
cause it is without ways, means and purpose, to make him
conscious of his very improper and harmful development, of
the wrong feelings and dispositions given him in his most un¬
fortunate school of nature.
(d) The sensations, or consequent feelings, and disposi¬
tions, already developed by an improper natural environment,
if allowed to remain, make acquirements and polish in his
school, of art a failure and ridiculous.
(e) If it is desired to develop him into a self-directing,
self-supporting and self-enjoying free man, in giving him a
school of art not designed to make him conscious of every
thought, custom, manner, expression, or impression, which his
home environment cairies to develop the spirits of black
slaves, and of the corresponding sensation, or feeling, which
it has developed in him, one of, if not, the most harmful blun¬
ders of the nineteenth century has been committed.
(f) No greater blunder is made, if the foundation of a
building is made of straw and its superstructure of brick, or
stone.
(g) Just as it is readily understood that no matter how
the brick, or stone, superstructure of such a building is pol¬
ished, it remains a weak structure, and is liable to tumble at
any moment, it should be seen that the construction of the
white American school of art on the foundation laid in the
Afro-American school of nature is just as weak and ridiculous.
(h) Thus it is apparent that the Afro-American is
damned in what the school of art given him fails to do.
(i) But, in the second place, if there is any difference in
the harm done, he is more greatly harmed in what his school
of art does for him.
(j) A philosophical and psychological consideration oi
its construction, and its resulting production, will convince
any one that the American school of art was devised and de¬
signed to complete the development and polish of a proud,
self-respecting, self-serving, self-preserving adn self-defend¬
ing white master, or business man.
(k) It is natural that the white man's conception of
28 RACE IDEALS
man, the conception that he wishes to give his offspring, is a
white man; and that his conception of greatness, goodness,
2>ower, justice, right, honor, virtue, angels and Oocl, or ot
everything great, or good, in the universe, is white, and .coiv
sequently in devising his school of art, he very naturally pic¬
tures, paints, or characterizes them in his own physical char¬
acteristics. -
(1) ' As the result his school of art gives his offspring a
conception of everything great, or good, on earth, or in the
universe, in their own physical characteristics, which causes
them to. feel that they are perfect beings, and makes them
self-admiring and self-loving, and as such conceptions har-
oped, in the white American school of art, he is given the
same conceptions of the physically white man, and the phy¬
sically black man, that the white man gets, and consequently
develops the same admiration for the physical characteristics
of the white man and contempt for the phsyical character¬
istics for the black man, or himself, that the white man
does; and the more highly he is developed the more he ad¬
mires, or loves, the physically white man, and the more he
condemns, or despises, the physically black man, or himself.
(p) In his school of nature he is primarily given the
feelings, or sensations, of black slaves, which cause him to
oppose service to a black man, carrying, or selling, what he
produces to a black man, or buying, or bringing, what he
consumes, or uses, from a black man, which makes him an
monize with those already received in their school of nature,
the higher their development, the prouder they are of them¬
selves.
(m) But, on the other hand, the white man's conception
of ignorance, poverty, criminality, immorality, dishonesty,
and the devil, is black, and he pictures, paints, or character¬
izes them in his school of art, in the physical characteristics
of the black man, which gives his offspring- the conception
of everything low and degrading, and the devil, in the phy¬
sical characteristics of the black man, which develops con¬
tempt, or ridicule, in them for the physically black man
(n) We acknowledge that the same is true of the school
of art of all naturally developed races, which may be verified
by an inspection of the schools of art of Mexicans, China¬
men, Japanese, or Africans, as each naturally developed race
has its conception of what is great, good, or beautiful jn its
own physical characteristics, and of what is low, bad, or uHy
in the physical characteristics of some other race. '
Co) Yet when the Afro-American is trained, or devel-
THE CAUSE
29
economic failure as a free man; and he is afterward given
the sensations, of the white master in his school of art, which
cause him to despise the black man, or his own physical char¬
acteristics, make him unhappy with the society of his own
race, impel him to obtrude, or thrust, himself oft the society,
or in the community, of the white man, and renders him,
except as a parasite, a greater economic failure.
(q) In this way, he becomes more and more objection¬
able to both races; members of his own race despise, or hate,
liim, because they realize that he hates, and is trying to get
away from, them; members of the white race hate him be¬
cause they note his disposition to thrust himself on them.
(r) If he is unmixed his strange and objectionable dis¬
position is charged up to his black blood, if he is mixed it is
charged up to his white blood, when his training made him
what he is. and his blood has absolutely nothing to do with
his disposition, or character, except its use as a deception.
(s) If the same mixed individual, who displays great
ability, or performs a laudable deed which is credited to his
white blood, had displayed great ignorance, or performed
some dishonorable deed, it would have been credited to his
black blood by the white American.
(t) The Afro-American school of nature and school of
a.rt combine to make him a failure as a self-directing, self-
supporting and self-enjoying economic quantity in his com¬
munity.
(u) It is seen that the self-depreciating, self-opposing,
and self-destroying man commenced in the Afro-American
home environment, or school of nature, generally becomes
more and more so, except as a parasite, as he is developed in
the school of art, whether he is considered from an indus¬
trial, or commercial, point of view.
(v) It is seen that the more highly developed the Afro-
American the more generally he is inclined against serving,
or patronizing, a member of his own race. This fact can be
verified by observing him as a laborer in the .industrial world,
or as a patron in the commercial world, or as a social being
in the social world. As the result of the combined effects of
his school of nature, which only develops sensations of self-
opposition in him, and his school of art, which almost exclu¬
sively develops sensations of self-contempt, or self-hatred, in
him, the Afro-American doe&^'not possess one-twentieth of
the rural, nor one-fiftieth of the urban, or commercial, pos¬
sessions that he should have, and he is seen, in many in-
30 RACE IDEALS
stances, inclined to so condemn, or despise, his own physical
character of man, that while members of all other races pre¬
fer in al! instances, and on all occasions, being associated
with members of their own race, he is inclined to isolate him¬
self in the community of other races, who so resent his pres¬
ence, that they dynamite, or burn, his home, or he passes an
empty seat in a street car, or railroad train, where he would
be in proximity with a number of his own race, for another
seat which places him in proximity with.a member of an¬
other race.
(w) Members of both races view such conduct with dis¬
gust, and the white American begins to plan jim-crow, or
segregation, laws to force him to do in relation to his kind,
what nature inclines all other men and animals to do.
(x) Yet he is to be pitied rather than blamed, for such
strange, harmful and objectionable, conduct, which is the
psychological result of the two unnatural artificial environ¬
ments, in which he is developed; the one of which was de¬
signed to breed black slaves, the other of which is designed
to complete the development and polish of white masters,
and all of which emphasizes the absolute necessity of giving
him a different school of art.
THE CAUSE OF HIS IDEAL WHITE MAN.
(a) First, the cause of the effects of the Afro-Ameri¬
can's long period of adverse training as seen, (1) in his ideal
white man; (2) in his ideal employer, business, and pro¬
fessional man; (3) in his ideal white models and pictures;
and (4) in his ideal white complexion and straight hair, is
discoverable, in that artificial plan of life devised to breed
white masters and black slaves, in which the environment of
the white master carried impressions that developed the sen¬
sations of admiration for the physically white man, and that
of the black slave, carried impressions that developed sensa¬
tions of contempt for the physically black man'; and such
plans of life assumed the functions of the natural environ¬
ments of both races, became their respective schools of nature,
and have since been transmitted from generation to o-enera-
tion; and they are still carrying impressions to develop the
same sensations, or feelings, in members of both races.
(b) It cannot be denied that like the white man, Indian
Chinaman or native African, the ideal man, or highest con¬
ception of man of the ancestry of the Afro-American race
was in himself, and would have remained there, had it not
been for the effects of the training and development which
THE CAUSE
31
lie has had in his unnatural,, or artificial environment, de¬
vised and designed to give him his ideal man, or highest con¬
ception of man, in his white master.
(c) The cause of the effects of the unnatural training
of members of the Afro-American race, seen in their ideal
white employers, business and professional men, and leaders,
is discoverable in those customs and habits by which black
slaves were trained to serve white masters only, to carry
what they produced to and bring what they consumed from,
white masters only, to have white doctors attend them during
sickness, or white lawyers defend them in court trials only,,
and to look to the white man only as leader on the plantation
and in the church.
(d) Such customs and habits developed the sensations,
or feelings, of black slaves, which made the black slave feel
that it was natural and proper for him to serve, carry what
he produced, or to get what he consumed, from a white man,
or to have a white doctor, lawyer, or leader; and which de¬
veloped corresponding sensations, or feelings, in him, which
made him feel that it was unnatural or a disgrace to serve,
carry what he produced to, or bring what he consumed from,
a black man, or member of his own race, or to employ him as
doctor, or lawyer, or to follow him as leader.
(e) Such customs and habits resulted in developing
corresponding traditions which are transmitting them, or such-
customs and habits, from generation to generation, and they
are seen to develop the same sensations, or feelings, in the
offspring of this race, now fifty years after its physical eman¬
cipation, as they did in their slavish ancestry, which are caus¬
ing them to so use their economic powers as to make the
same conditions on the one hand for white people, and the
same conditions on the other hand for black people, that their
slavish ancestry were forced to use their economic powers
to make for white masters and black slaves.
(f) The cause of the effects of the artificial, or slavish,
training of the Afro-American race, seen in the ideal white
models, pictures, and characters of its members, is discovered
in their custom and training to use the models, pictures and
literature of the white race only.
(g) The Afro-American, in his ignorance of their psy¬
chological effects, first places a doll model in the physical
characteristics of the white man only, in the hands of his
very impressionable infant and surrounds him in his home
environment with pictures in the physical characteristics of
32 RACE IDEALS
the white man, which is followed up by supplying him with
text books, which exclusively carry pictures and character
of man in the physical likeness of the white man, and a
church environment, which exclusively carries pictures of
the white man's imaginary white gods and angels.
(h) Such artistic environments not only displace the
natural picture of man, which the physical body of the Afro-
American stamps on the mental background of his offspring
in his own physical characteristics, with another picture of
man in the physical characteristics of the white man, but
also develop sensations of admiration, or love, in him for the
white man, which are constantly tending to lessen his ad¬
miration, or love, for the black man, or himself.
(i) The cause of the effects of the unnatural, or arti¬
ficial training and development of members of the Afro-
American race, as seen in their ideal white complexion and
straight hair, is discovered in that system of artistic training
which displaces the mental picture of man, which nature
stamps on their mental background in their own physical
likeness with another picture of man in the physical char¬
acteristics of the white man, which causes them to see man
through the white man's mental glasses instead of their own,
and therefore a black, red, or yellow man seems just as un¬
natural to them as he does to the white man.
(j) Under such circumstances, and by such spiritual de¬
velopment, they become just as dissatisfied with their own
physical characteristics as the white man wrould with his, if
painted a different color.
(k) Such a distorted conception, or mental picture, of
man, or ideal man, causes the Afro-American to use artificial
methods to give himself the color and hair of the mental pic¬
ture of man, which unnatural training has given him.
(1) Such unnatural mental pictures result in placing the
ideal husband, wife, or affinity^ of the Afro-American in the
white race, and cause him to unnaturally feel, iust as the
white man naturally does, that the white man is the onlv
properly made man; to feel that the member of his race is
only proper in proportion as he approaches the physical char¬
acteristics of the white man; and in keeping with such feel¬
ings, he is endeavoring to establish social standards of fitness
founded upon varying shades of complexion, or texture of
hair, making that which most nearly approaches those of
the white man the highest, and the others, in successive cir¬
cles lower and lower in the social scales, as they recede fro
THE CAUSE
33
the physical characteristics of the white man, with the un¬
adulterated member of his own race at the bottom.
(m) Such false ideals and standards are not only caus¬
ing more and more immorality, rape, mob violence and fric¬
tion between the white and Afro-American races, but are
making the members of the latter race the most unhappy
beings on earth, as the wrorst thing that can be done with any
animal is to make him displeased with himself, or his own
physical man.
(n) Yet the Afro-American should be pitied rather than
cursed, or killed, as his training, for which he is not respon¬
sible, is the cause of his unnatural feelings and dispositions.
THE CAUSE OF PECULIAR CUSTOMS, MANNERS,
ETC.
(a) Second, The cause of the effects of the adverse
training and development of the Afro-American race, as seen
in the peculiar conceptions, customs, manners, habits and
expressions, of its members, when compared with those of
the members of other races, is discovered in that peculiar plan
of life, which was devised and designed to give the concep¬
tions, customs, manners, habits and expressions, desired in
black slaves and tools; which, when once established, became
traditional and have since been transmitted from generation
to generation in the descendants of this race, by which they
are yet seen to be almost as largely controlled as their slavish
ancestors, especially in the old slave territory.
(b) In that plan of life, the slave was only given high
conceptions of his master, or white people, and low concep¬
tions of himself, or black people; and two sets of customs,
and manners, were provided for white masters, one to be
used among white people, and the other among black slaves;
and two sets of customs and manners were provided for
slaves, one to be used among white masters by black slaves,
and the other to be used by black slaves among themselves;
Which became traditional and are in common use among
Whites and blacks in this country today, especially in the
south.
(c) The southern white man not only insists on follow¬
ing these old slavish customs and manners himself, but in de¬
manding their practice by the Afro-American, when in com¬
munication with him.
(d) These old slavish conceptions, customs, and man¬
ners, will continue to generate and maintain the sensations,
or feelings, of white masters and black slaves among white
34 RACE IDEALS
and black Americans as long_as they shall last; and .^hey are
not only responsible for the slavish conditions which exist
in the south today, but are also responsible for conditions
growing worse and worse for the Afro-American when he
crosses Mason and Dixon line.
THE CAUSE OF THEIR POVERTY AND LOW
ECONOMIC STATUS.
(a) Third, The cause of the effects of unnatural train¬
ing and development of Afro-Americans as seen in their low
economic status, and condition, when compared with the high
economic status and condition of the members of other races,
is discovered in the unnatural feelings and dispositions which
cause Afro-Americans to appreciate members of the white
race and to depreciate members of their own race, and in the
customs and habits by which black slaves were trained to
serve, carry what they produced to, and to bring what they
consumed from, white masters only, by which they left all
the profits on their labor, what they produced, and what they
consumed, among white people, and out of which they only
got a passing support, something to eat and wear; and the
customs and habits by which white masters were trained and
accustomed to keep their black slaves in the lowest economic
condition and such employment as menials and scavengers,
which was regarded as a disgrace for a white man to fill.
(b) Such customs, habits and valuations, for the black
slave, or Afro-American, became traditional and have since
been transmitted from one generation to another in both
races, and he, today, is seen as much inclined, or disposed,
to appreciate a white man, and depreciate a black man, and
to serve, carry what he produces to, or bring what he buys,
or uses, from a white man only, or to be governed by slavish
traditions, by which he leaves all the profits on his labor,
productions and consumptions to build industries, business
places, and to make wealth and employment among others
instead of himself, as his grandfather was forced to do, as the
white man is inclined, or disposed, to confine him to the
status of menial and scavenger, where he only secures suf¬
ficient compensation to keep his soul and body together, and
to never permit him to receive sufficient wages to change
his low condition and economic status.
(c) Before the Afro-American can change his low econ¬
omic status and condition, which was fixed hundreds of years
ago for black slaves, he will either have to rid himself of the
THE CAUSE
35
conceptions, customs, and habits, of black slaves, and acquire
other customs and habits of free men, by which he will leave
the profits on his labor, productions and consumptions to
build industries and business houses, and make wealth and
a higher order of employment among himself, and thereby
change his slavish economic status and condition himself; or
the white American will have to so overcome his slavish cus¬
toms and habits, by which he confines him to the employment
of menials and scavengers at starvation wages regardless of
his ability, and acquire other customs and habits by which
he will give him any place or position, as employee in the
industiv. or business, that he has the ability to fill, which
he helps him to make, by which he will not only change his
economic status as employee, but the higher salary, in such
higher employment, will soon change his low economic con¬
dition.
(d) It is amazing when we think that even the best
educated members of this suffering race have not learned this
very simple, but all important lesson, in fifty years, as they
are seen, in the use of their economic powers, to be governed
by the same customs and habits as their slavish grandfathers,
and are hardly as able to make a place for themselves as their
illiterate brothers.
(e) There is a vast difference between a man, who sac-
rificingly uses his economic powers, and makes a place for
himself, and another man, who like a parasite, is wholly de¬
pendent upon others for the place which he fills.
(f) The cause of the industrial weakness of the Afro-
American is found in his slavish use of his economic powers
as a laborer.
(g) If the Afro-American, after his physical emancipa¬
tion, had not been impelled by his slavish sensations, or feel¬
ings, to serve a white man only, by which he left all the profits
on his labor to give the cotton, tobacco, rice and lumber,
farms to members of the white race only, he would be own¬
ing more than half of such farms in Mississippi, South Caro¬
lina and Louisiana, and a proporation of such farms in the
remaining states today in keeping with his numbers; and his
citizenship and person would now be as secure in that terri¬
tory as those of the white man.
(h) Notwithstanding the loud noise, pratings and ful-
minations about his material advancement, his accumulation
of wealth within forty years, when compared with the white
man, the Afro-American, as a race, is poorer today than he
was when emancipated.
36 RACE IDEALS
(i) Even now, we think wc can hear the contemptuous
denial of such a proposition by the canceited wiseacies ot e
race. , ,
(j) But though we wish that it were not so, we nave ne
statistics at hand to prove its truthfulness.
(k) While statistics of the total wealth of the two races,
by which comparisons may be made, are not at hand, we may
use the agricultural wealth statistics of two states, covering
thirty years, by which comparison may be mad-e.
(1) As the Afro-American has made his greatest mater¬
ial progress along this line, his agricultural wealth will show
him off to the best advantage.
(m) The federal census of 1870, when the Afro-Ameri¬
can had comparatively nothing, shows the agricultural wealth
of Georgia to be $75,647,574; and that of South Carolina to be
$35,847,010; and the census of 1900 shows the agricultural
wealth of Georgia to be $183,370,129, and that of South Caro¬
lina to be $126,761,430, which shows that Georgia gained
$107,722,546, and South Carolina gained $90,914,520 in agri¬
cultural wealth alone in thirty years.
(n) Latest statistics show the total wealth of Afro-
Americans from all sources in Georgia to be $26,000,000, and
in South Carolina to be $14,000,000, which they gained while
all the people of their respective states, including themselves,
were making their gains in agricultural wealth.
(o) But when we subtract $26,000,000, the total wealth
of the Afro-Americans in Georgia, who constituted nearly half
of the population, from $107,722,546, we leave $81,722,546 as
the gain of the white people in Georgia; and $14,000,000, the
total wealth of Afro-Americans in South Carolina, who con¬
stituted much more than half of the population, from $90,-
914,520, the gain in agricultural wealth alone in that state, we
have left $76,914,520, gained by the white people of South
Carolina in agriculture alone, while the Afro-American was
gainiing $14,000,000 from all sources.
(p) In other words, the white people of South Carolina,
who constituted by far less than half of the population, gained
more than five times as much in agriculture alone in thirty
years as the Afro-American did agriculturally, commercially
and otherwise; and when their gain commercially and other¬
wise is added, it will be found that the white man was com¬
paratively more than twenty times richer than the Afro-
American in 1900 than he was in 1870.
(q) The question may be asked how could such a thing
THE CAUSE
37
occur when the Afro-American did more than 80 per cent, of
the agricultural labor of that state during that period.
(r) The answer is that that is true, but he was trained
to work for the white man only, and in discriminating against
himself and his labor he left all his profits on it to enrich his
white neighbor instead of himself.
(s) The cause of the commercial weakness of the Afro-
American is found in the slavish use of his economic powers
commercially, in discriminating against himself, or members
of his race, in disposing of what he produces, or has to sell,
or in buying his consumptions, or what he uses, by which he
leaves all the profits on what he produces and consumes, to
build commercial and financial institutions, and wealth, among
the members of other races, instead of his own race.
(t) The statement will hardly be questioned that the
Afro-American is proportionately as great a producing and
consuming element as there is in the country, and should be
credited with a proportion of the commerce of the country,
both domestic and foreign, commensurate with his numbers.
(u) Since, according to the census of 1900, the Afro-
American constituted about 12 per cent, of the total popula¬
tion of the country, he should be directly or indirectly, cred¬
ited with 12 per cent, of its commerce.
(v) Statistics of the United States treasury, in 1905,
showed the foreign commerce of the country to be more than
$3,200,000,000, and political economists claim that the domes¬
tic commerce of a nation is ten times as great as its foreign
commerce, which would give us a domestic commerce, at that
time, of $3,200,000,000.
(w) Now since the Afro-American constituted 12 per
cent, of the population, he should be credited with 12 per cent,
of the $3,200,000,000 of foreign commerce, or $384,000,000 of
foreign commerce, or $3,840,000,000 of domestic commerce;
which would give him $4,244,000,000 as his annual business,
whether directly or indirectly.
(x) There is a gross profit of at least 25 per cent, made
on commercial transactions, which should have given him an
annual profit on his business during that year of $1,056,000,-
000, which he should have had to distribute in direct profits
and in wages among high salaried employees, or to add to his
wealth, while he did not give himself one-twentieth of it.
(y) If the profits on their commerce, even for that one
year, had been left with themselves, members of this race
38 RACE IDEALS
would have given themselves more wealth than the $700,000,-
000 that they are credited with accumulating in forty years.
THE EARNING CAPACITY OF A DOLLAR.
(a) Besides what the Afro-American is losing on the im¬
mediate transaction, in the unnatural and self-opposing dis¬
position that he makes of his labor and patronage, it is well
to consider his additional losses in accumulated profits.
(b) An individual, unaccustomed to calculate the cumu¬
lative value ot a dollar, at work in the economic world for
given periods of time, is amazed, when informed that its pos¬
sible earning capacity is greater than that of an ordinary
laborer.
(c) While this statement is true, you would scarcely
pute it.
(d) The ignorance of the members of this race, is more
apparent and harmful in the principles and operations of eco¬
nomic, or business laws, than in any other department of prac¬
tical life.
(e) They only see the pounds of groceries, yards of dry
goods, pairs of shoes, or hats, bought by their money, with¬
out knowing that besides what is ordinarily termed the profit
on their purchases, that they are taxed anywhere from 20 t©
200 per cent, to pay the freight, drayage, storage, taxes, in¬
surance on, and to pay the wages or salary of all employees
engaged in handling the goods which they have bought; and
. do not know that in such profits are bound up all future busi¬
ness, employment, wealth, respectability and power, and how
greatly they are wronged when they are not permitted to have
the employment which they are taxed to pay for like other
people.
(f) A dollar, in circulation in an active business com¬
munity, may change hands, or pass from spender to receiver,
a dozen times, or more, in one day, and earn a profit of from
25 per cent, upward on each exchange.
(g) The dollar which the Afro-American earned yes¬
terday and spent with his grocery man before breakfast this
morning, on which the grocery man made a profit of 25 per
cent, in the exchange, within the next hour, he spent, or ex¬
changed it for coal, on which the coal man made a profit of
25 per cent.
(h) Within a very short time after it came into his pos¬
session, the coal man spent, or exchanged, the same dollar
THE CAUSE
39
with the dairy man for milk, who made a profit of 25 per cent,
on the exchange, and immediately exchanged it with the diy
goods merchant, who made a profit of 30 per ceut.
(i) The dry goods merchant exchanged the same dollar
with the drugs man for some of his fares, who made 75 per
cent, on the exchange; who paid the same dollar to his law¬
yer in the afternoon of the same day, on which he made 50
per cent., and he in turn paid the same dollar over to his doc¬
tor for medical attention before retiring to bed that night, who
also made 50 per cent, on the transaction.
(j) It is thus seen that one dollar in seven exchanges in
one day, made a profit of $2.80, and as all of the exchanges of
this dollar which the Afro-American earned yesterday, were
made among members of other races today its circulation has
resulted in making only members of other races richer, and
thoses of his own race comparatively poorer.
CONSUMPTIONS ABOVE ECONOMIC CONDITION.
(a) Another cause of the effects of the unnatural train¬
ing of the Afro-American race, as seen in the poverty and low
economic status of its members is discovered in his ambition
and sacrifice to make the rich instead of the poor white man,
who is nearer his economic condition, his model in food and
raiment.
(b) It is everywhere seen that, though he is not permit¬
ted to compete with him for the place which the profits on
their combined patronage make, that the Afro-American gen¬
erally uses a higher grade of food and raiment than the poor
white man in his economic condition, which is proof that he
is contributing more in profits to make the employment than
he is, and is in consequence making himself poorer and poorer
thereby.
BUSINESS IGNORANCE.
(a) The greatest cause of the low economic status and
poverty of the Afro-American is his business, or economic,
ignorance when combined with his self-opposing sensations,
or feelings, which is the result of the failure of his home en¬
vironment, or school of nature, to carry impressions for arous¬
ing his business consciousness.
(b) He is so ignorant of the operation and results of
economic laws that he disposes of his labor, productions, and
consumptions, in such a way that he only receives the present
values, andLunconsciously leaves the profits, or future values,
40
RACE IDEALS
where they will benefit every one else but himself and his
offspring. .
(c) The main cause of his business ignorance ana s.eit-
opposition is discovered in the traditions of black slaves, which
were not permitted to carry such currents of thoughts and ex¬
pressions as would arouse sensations, or feelings for building
and conducting business in behalf of themselves *on the one
hand, and which carry impressions for arousing sensations, or
feelings, to use their economic powers in favor of white mas¬
ters and against themselves on the other.
(d) Such impressions and expressions became tradi¬
tional and the Afro-American is unconscious of how wonder¬
fully he is handicapped in the failure of his environment to
cany thought and expression for arousing the same business
consciousness in his offspring on the one hand, to arouse
the sensations, or feelings of self-opposition, wrhich that of
other races does not do.
AN ALARMING PROSPECT FOR AFRO-AMERICANS.
(a) To an observing well-wisher of the Afro-American
race, whether within his environment, or without, the general
tendency of the narrowing of its zone of employment, as well
as the restriction of its civil and political liberty, is alarming.
(b) The time was when members of this race, in South,
in keeping with the regulations and customs of the institution
of slavery wrere accorded all the ordinary laboring, or menial
and scavenger service of their community, and it was con¬
sidered beneath the dignity of a white man, or member of the
master race, to accept service of any kind within their zone of
employment.
(c) They not only had a monopoly of the physical part
of the industrial service of their community, whether in field,
or factory, but they also had the entire domestic service, in¬
cluding the laundering, barbering and bootblacking, service of
their community.
(d) Though their compensation was merely nominal
they derived sufficient from their service to eke out an ex¬
istence in their lowly condition as menials and scavengers.
(e) But day after day, during the past forty years, it is
seen that the zone of employment of the Afro-American has
been more and more invaded by members of the white and
other races, until some classes of employments which used to
be wholly his, have entirely passed out of his hands and other
classes are gradually going day by day.
THE CAUSE
41
(f) Machinery and steam laundry run by members of
the white race, have well nigh taken the last vestige of the
laundry service, while members of the white race have well
nigh taken all the barber service of white patrons and mem¬
bers of other races, the bootblack service; and the zone of
employment of Afro-Americans is seen further curtailed in
domestic service, such as cooks, waiters, waitresses, porters
and janitors, which is more and more invaded and absorbed
by members of other races.
(g) While this alarming tendency in curtailing their
zone of employment on the one hand, is in progress, the wliites
are not making any additional employment for them, and
Afro-Americans are making very little additional employment
for themselves on the other hand.
(h) As Afro-Americans are still governed by their tra¬
ditional training to buy what they consume from a white
man only, they are leaving the profits on their existence to
give the industries and business of all kind, and the control of
every class of employment, especially in urban communities,
to members of the white race.
(i) Between the two. if the tendency of depriving Afro-
Americans of their traditional field of employment does not
cease, or the tendency to spend their labor and patronage to
make industries, business and employment among themselves
does not increase, within the next twenty years there will
either be a dying out, or immigration from this country, of
members of this race.
(j) While these alarming tendencies are on the increase,
foolish leaders who are leading them in the direction of their
shoals of destruction, are occupying platforms and pulpits
from day to day, lulling them to sleep and utter neglect of
their most vital interest, with the false and siren song, "that
you have done more in forty years than any other people
in the world.."
(k) The Afro-American is in direful need of a leader¬
ship that is wise enough to see his needs, and courageous
enough to insist upon forcing a line of thought upon him cal¬
culated to stir, or agitate, his sleeping consciousness until he
is thoroughly aroused to a realization of his unparalleled
•dilemma.
(1) The Afro-American race will always remain in pov¬
erty with a menial and scavenger status, until the serious and
injurious defects, in its traditions, are removed; or until the
.home environment of its members is made to carry the same
42
RACE IDEALS
THE CAUSE OF THE EFFECTS OF THEIR LOW
POLITICAL STATUS.
business thought and conversation as the home environment
of other races, or until it is given a school of art to make up
for the defects of its home environment. . .
(a) Fourth, The cause of the effects of adverse training
and development on the Afro-American, as seen in his low
political status, is discovered in his poverty and low economic
status, as the results of the sensations, or feelings of black
slaves and white masters, which dispose, or impel him to use
all his resources in laboring, selling and buying where the
profits on them will give the industries, business, employment,
and wealth, of his community to his white neighbors, who
are disposed or impelled to use them in such a way as will
only give him the place as menial, or scavenger, which was
fixed for his slavish ancestry.
(b) In keeping the Afro-American within a menial, or
scavenger, status as an employee, the white man is only gov¬
erned by the sensations of white masters, which his traditions
develop in him, and his action is not the result, of hatred
against him just as he is governed by the feelings of black
slaves, when he discriminates against himself, or other mem¬
bers of his race, with his labor, and patronage, and leave all
the profits on his existence to give his white neighbor all his
industries, business, wealth, and control of all employment.
(c) According to the genius, or spirit, of the white man's
civilization, he who owns the house, or community, should
rule it, and for such reason, when the Afro-American, gov¬
erned by slavish sensations, uses his economic powers to give
his white neighbors all the industries, business and wealth, of
his community, he gives them his political power at the same
time, as political equality, right or wrong, is very largely based
upon economic equality.
(d) If the Afro-American, in disposing of his labor, or
patronage, since his emancipation, had so used it that the
profits on his labor would have given him his portion of the
farms, or industries, of all rural communities in which he lived,
or resided, and that the profits on his patronage would have
given him his portion of the urban community in which he
resided, he would be unrestrictedly sharing in the political
affairs of this country today, whether state, or municipal.
(e) Experience teaches ..that just in proportion as the
Afro-American discriminates against himself, or other mem-
THE CAUSE
43
bers of his own race, with his labor, or patronage, and gives
members of other races his share of the industries and busi¬
ness of his community, he is regarded less and less in it.
(£) He needs never, as a menial or scavenger, expect a
proportionate share in the political affairs of his community,
as people never make their rulers out of menials and scav¬
engers, even if members of their own race.
A MOST IMPORTANT LESSON.
(g) One of the most important lessons for Afro-Amer¬
icans to learn is that the first step toward gaining the friend-
shi pof others, is friendship for themselves.
(h) In listening to the conversations and observing the
conduct of members of this race, one is impressed with the
remarkably contradictory fact, while hating and opposing
each other, they are at the same time demanding that mem¬
bers of other races love and take care of them.
(i) They have not learned the truth that nine-tenths
of the friendship, which one individual receives from another,
is based on selfishness, on what the one rendering such friend¬
ship expects to get in return from the recipient, and that the
individual who is not in a position to give something in re¬
turn receives very little friendship; and that what is true of an
individual is true of a race.
(j) If Afro-Americans had sacrificingly left the profits
on their labor and patronage among themselves as a race,
since their physical emancipation, they would today have fifty
times more friends among members of other races, because
their friendship would be worth something to them, while as
it is now it is practically worth nothing.
(k) Members of other races get the profits on the labor
of Afro-Americans without asking for them; as they make
others the sellers of their products and the buyers of their
•consumptions, those who want the profits on them, do not
need their friendship in order to receive such profits.
(1) The cause of the very hostile, or unfriendly sensa¬
tions, which impel envy, jealousy, or opposition, in members
of the Afro-American race against each other, unlike mem¬
bers of all other races and species of animal nature, is dis¬
closed in that old slavish plan of black equality and white
superiority, in which all black slaves were housed, shoed,.
clothed, hatted, fed, rewarded, or punished alike, and the
masters, or white people, were housed, shoed, clothed, hatted,
fed or rewarded in a superior manner.
44
race ideals
(m) This was the chief social training of their ances¬
tors, and they were only unhappy when one of their members
was housed, shoed, clothed, or fed, in a superior manner to
the others, or elevated to place above themselves; but the
richer their master was, the prouder they were of him, and
the happier they were.
(n) These conceptions of, and customs among, white
people and black people became traditional, have since been
handed down from generation to generation; and are most
largely responsible for the poverty and slavish status of mem¬
bers of this race today.
(o) If each member of the race would stop to recall
the commencement of such feelings in himself, he would
trace them back to some expression in his environment which
kindled the sensations of envy, jealousy and opposition, which
he finds himself in possession of against other members of
his own race; and which, while a superior intelligence may
prevent him from expressing in words very often, are almost
universally seen in his action, by means of which he is trans¬
mitting the same unfriendly feelings to damn his descendants.
THE CAUSE OF THE EFFECTS SEEN IN THEIR
UNDESIRABLE CIVIL STATUS.
(a) Fifth, The cause of the effects of adverse training
and development on Afro-Americans, seen in their low and
undesirable civil status, is discovered in their poverty, and
low economic and political status.
(b) The people of all races and nations are seen putting
up the bars against the menials and low caste classes, in their
places of public accommodation and amusement, of even the
members of their own race.
(c) Therefore, when the Afro-American, impelled by
the sensations or feelings, of black slaves, discriminates
against the man in his own physical characteristics with his
labor, or patronage, and thereby gives the business and wealth
of his community to the man with different physical charac¬
teristics, and makes his own physical characteristics the
badge of menials and scavengers, deprived of political stand¬
ing and influence, he makes himself cheap and closes the gates
of civil equality against himself.
(d) As matters stand today, the Afro-American in trav¬
elling in his own country, finds himself as a general thing-
tiarred out of all decent places of public accommodation and
amusement, for which he himself is most largely responsible
THE CAUSE
45
(e) He appears to be absolutely unconscious of the fact
that when he, in discriminating against the members of his
own race, leaves all the profits on his existence among mem¬
bers of other races, he not only gives them his industries,
business, employment, wealth, and political power, but also
his places of public accommodation and public amusement.
(f) The decent places of public accommodation and
public amusement, among members of other races, are not
maintained by the menials and scavengers of their race, who
once in a great while pay first class fare in them, but by the
industrial, commercial and financial captains and their highly
paid agents, whose profits and high salaries enable them to
spend dollars in such places easier than menials and scaven¬
gers can spend cents.
(g) Therefore, when the Afro-American leaves all his
profits to make the industrial, commercial, and financial cap¬
tains and their highly paid agents, among members of other
races, who resent his presence in the places, which they patro¬
nize, he deprives himself of decent places of public accommo¬
dation and amusement, as he destroys the classes among his
own people, which would possess the ability to make and
maintain them, and thereby puts up the bars of jim-crowism
against himself.
(h) If the Afro-American had spent his patronage, sac¬
rificed, and given himself his proportion of the industries and
commerce of his community, just as they do, he would pro¬
portionately have as many decent places of public accommo¬
dation and amusement as members of other races, which in
itself would lower the bars of jim-crowism and the wealth
and influence, which possession of his industries and com¬
merce would have given him, would establish his civil equal¬
ity in every department of life.
(i) So that the sensations of black slaves, which impel
him to give his industries and commerce to members of other
ntces, not only make him a pauper and menial, but also de¬
prive him of civil equality and put up tl^e bars of jim-crowism
against him.
COLOR A BADGE, BUT NOT THE CAUSE.
(a) The physical characteristics of the Afro-American
race are the badge of its low condition which results in its
social ostracism, but they are not the cause of them.
(b) In assigning the cause of all the peculiar ills from,
which they suffer as a race to their color, Afro-Americans
46 RACE IDEALS
have made it a screen, which hides their objectionable defects,
the real cause of their segregation and ostracism.
(c) In falsely assuming that the discriminations and re¬
buffs, with which they are met on every hand, are owing
to their color, which they cannot change and which is only
the badge of the objectionable conditions, status and charac¬
teristics, which they can change when they learn how, Afro-
Americans destroy their own hopes.
(d) The assumption by which they are impressed
that they are discriminated against and rejected solely on
account of their color, a natural characteristic, which they
cannot change, is greatly discouraging members of this race
and paralyzing their energies; and to regard the objectionable
defects, the true cause ot their peculiar ills, as natural and
ineradicatical race traits and characteristics, as many false
philosophers and psychologists would have us believe, is a
very erroneous and damaging conclusion, which is not only
hindering the good, which friends might do in aiding them
to rid themselves of such defects, but is supporting the Till-
mans, Vardamans, and Dixons, in their misconceptions, mis¬
guided labors, and malevolent slander, as they regard the re¬
sults of the art of their ancestry as the work of nature's God.
(e) They hold to, and endeavor to spread, such false
theories, notwithstanding hundreds of years have been vainly
spent, by men of like prejudices, in anatomical and physio¬
logical researches, to find one atom of difference between the
anatomical, physiological, or psychological, construction of
white men and black men, on which to base their false con¬
clusions and prejudices, but whose pusillanimous labors ended
in nothing higher and holier than coining the contemptible
epithet "negro" to separate the man from the rest of the
human family whose nobler sensations had been subordinated
by their cruel and brutalizing training and development.
(f) This is why we despise the term "negro," as applied
to our race.
(g) As a race designation, it is both unscientific and
inapplicable, and its acception as such is the most foolish,
self-depreciating, and harmful thing, that Afro-Americans
have ever done.
(h) The only sane reason which can be advanced for
the acceptance of such a degrading race designation, is that
long years of brutalizing training and development have
destroyed all race and personal pride in the Afro-American
and made him ashamed of his ancestral name.
THE CAUSE
47
(0 In accepting such a race designation, his disgrace is
made to stand out in sharp contrast with the honorable stand
taken by every other tribal element of our cosmopolitan
population, which exults in the pride of perpetuating its an¬
cestral name by compounding it with that of its native, or
adopted country, such as is seen in Irish-American, German-
American, Swedish-American, &c.; while the Afro-American
stands alone in his disposition to discard and refuse to per¬
petuate his ancestral name by compounding it with that of
his native land as all others glory in doing.
(j) Such is seen to be the effects, which the training
and development of so-called Christian civilization are hav¬
ing on the Afro-American and the native African.
(k) On contrasting the difference between the effects of
Christianity, and Mohammedanism, as applied on the native
of Africa, it was the vastly superior man, which the practices
of the latter religion is producing in its disciples over the man,
which Christianity is producing in its disciples, that caused
the learned Dr. Blvden to declare that Mohammedanism was
the religion of his people, and to renounce the Christian re¬
ligion in which he was born, reared, educated and ordained a
minister for Mohammedanism.
(1) Of course the fault is not in Christianity, but in its
wrong application.
(m) Yet when he compared the proud, manly self-re¬
specting black disciple of Mohammet in the interior of the
continent of Africa, with the brutalized and self-depreciating
black disciple of Christianity on the coast and in America,
he regarded the former religion as far superior to the latter;
as such religion does not tolerate any difference among its
adherents on account of race, or color, and the latter religion
does, he assigned the superior man, which Mohammedanism is
producing, to its superior influences, and did not hesitate in
choosing it as the religion for his people.
(n) When the white man sees the same superior differ¬
ence between the disciple of Christianity on the coast, and
the disciple of Mohamet in the interior of the continent of
Africa, he calls the superior product of Mohammedanism of
the same race and physical characteristics as the inferior pro¬
duct of Christianity, an Arab.
THE CAUSE OF FRICTION AND REPULSION, AND
THE REMEDY TO REMOVE THEM.
(a) It should be a matter of much regret, and para-
48 RACE IDEALS
mount concern, that there are such friction and repulsion be¬
tween white Americans and Afro-Americans, but that there
can not exist any other relations between them while in their
present spiritual state than existed between white masters
and black slaves.
(b) What aggravates and mystifies the situation is that
the cause of such friction and repulsion has been, and is
being, falsely charged up to the differences in the colors, or
physical characteristics, instead of the differences, which dif¬
ference in environment has made in their spiritual character¬
istics.
(c) This false view is taken and persisted in, notwith¬
standing such friction and repulsion do not exist between
white people and black people in any other part of the world
except South Africa, where a character of slaver}*, similar in
every respect to that which existed in this country, existed
for six hundred years.
(d) The spiritual law of attractive associations, or affin¬
ity depends upon similar feelings, or sensations, and that of
repulsion depends upon unlike feelings, or sensations.
(e) It is everywhere seen that even when individuals of
the same physical characteristics have different feelings, or
sensations, they repel association with each other, and that
even when individuals of different physical characteristics,
have similar feelings, or sensations, thev attract each other.
<f) The entire principle of aggregation, or association,
in the animal kingdom is dependent upon similar sensations.
(g) If the members of the same flocks, droves, swarms,
and Shoals of the different species of the animal kingdom, did
not have the same feelings, or sensations, there would be noth¬
ing but a heterogeneous, warlike, unhappy mass of individual
animals which would make harmonious aggregation impos¬
sible.
(h>. The principles, out of which different tribes, races
and nations are developed, are the same as those by which
different species of the lower order of animal nature are gov¬
erned.
(i) All animals born and reared in the same environ¬
ment and treated alike, though of many different colors, de¬
velop similar feelings and attract each other, and they repel
each other when born and reared in different environments,
though of the same color, because they have developed differ¬
ent sensations in their different environments.
(j) A clear conception of these spiritual principles, or
THE CAUSE
49
laws, will enable us t© see, or understand the real cause of
friction and repulsion between Afro-Americans and white
Americans.
(k) It is seen that even when the Afro-American, with
the different feelings, or sensations, which his very different
environment developed in him, enters a community where
similar environments and harmonious association had de¬
veloped the same feelings, or sensations, in whites and blacks
by reason of which they were mutually attracted by each
other, which generally results in their social intermingling,
there is always a growing tendency to repel him.
(1) When he increases in such large numbers in the
•community that owing to the same physical characteristics he
cannot be differentiated from the native member of his race,
who does not possess his sensations, it generally results in
the repeling, or restriction of the unlimited association which
the native member of his race had always enjoyed.
(m) Though difference between the sensations, or feel¬
ings, of the newly arrived Italian, Bohemian, or Greek, who
was born and reared in an environment of natural freedom and
those of the native white American, is not near so great as
the difference between the sensations, or feelings of white
Americans and Afro-Americans, who were born and reared in
an environment made for black slavery, yet it is seen that
there is a general disposition on the part of the white Amer¬
ican to repel association with such newly arrived Italian,
Bohemian, or Greek.
(n) But because such immigrant, who is at first allowed
to share the association of the white American in all places of
public service, accommodation, or amusements, on terms of
equality, soon develops similar sensations to him, they are
seen to be more and more socially attracted by each other.
(o) The same thing is true of the Afro-American, when
lie immigrates individually to other white countries, where the
custom of excluding his association has not been established,
.and where he has no one to associate with but the native
whites of the country.
(p) At first, he is unhappy, as their association is just
as repulsive to him as his is to them, and if there are any
members of his own race in the town, or community, he makes
{he greatest sacrifice to spend all his social moments in their
•company.
(q) But if there are no members of his own race there
.and he is thereby forced to continue his, at first repulsive white
50 RACE IDEALS
associations, such association soon develops the same feelings,
or sensations, in him which are possessed by the other mem¬
bers of his new environment, and he is seen to grow more and
more harmonious and happy until he is absolutely one of
them, though retaining'his same physical difference.
(r) Therefore the true cause of friction and repulsion
between white Americans and Afro-Americans is not because
of physical, but spiritual differences—differences between the
sensations, or feelings, which the environment made for black
slaves, develops in Afro-Americans, and the sensations, or
feelings, which the environment made for white masters, de¬
velops in white Americans.
(s) The friction, or repulsion, grows out of the differ¬
ences between the sensations, or feelings of white masters
and black slaves.
(t) Then similar sensations, or feelings can be devel¬
oped in white Americans and Afro-Americans in one. or both,
of two ways, by association, or artificial training.
(u) By which it is seen that the segregation of the Afro-
American makes a special school of art, designed, to make him
conscious of his wrong, or slavish sensations, and to develop
the natural sensations of free men in him is absolutely indis¬
pensable.
(v) If this is not done and his exclusive segregation and
ostracism are continued he will be what he is for the next
five hundred years.
(w) Therefore, the salvation of the Afro-American race,
if it is ever to be made a. race with the sensations, or feelings,
of natural free men, will be discovered in a school of art
especially designed to develop such sensations.
THE REMEDY.
Chapter IV.
(a) Observation, or experience teaches that the peculiar
feelings, sensations, or dispositions of members of the Afro-
American race, are generated in their peculiar traditions, or
environment, where their cause has been located and all reme¬
dies for their removal should be designed to change, or de¬
stroy, the impressions in their environment, which are pro¬
ducing such harmful sensations.
(b) The remedy to cure the Afro-American race must
be designed to cure two distinct classes of disease; to destroy
the sensations or dispositions of black slaves, and to develop
the sensations, or dispositions, of free men.
THE REMEDY
51
(c) In which it is seen that the required training of this
race must carry a destructive and a constructive principle,
while the school of art, designed for white Americans, only
•carries a constructive principle.
(d) As the foundation laid by, or the sensations devel¬
oped in, the white American home environment, or school of
nature, devised for the purpose of building, or making free
men; and which is presumed to be right, the reciprocating
school of art, which was devised and designed to complete
the construction, only carries a constructive principle to in¬
crease the character of sensations already developed, or
begun.
(e) But the foundation laid in the Afro-American home
■environment, which was devised and designed to breed black
slaves, only carries impressions to develop the feelings or sen¬
sations of slaves, it is wrong for free men; and in order to
breed free men, the feelings or sensations, developed in the
unfortunate offspring born and reared in such an environ¬
ment, must be destroyed, and the feelings or sensations, for
free men developed in their stead, prior to the construction
of the superficial structure contained in our present school
of art.
(f) For such reasons a school of art to meet the require¬
ments of this race, must carry a destructive and a construc¬
tive principle—must be designed to destroy the sensations of
black slaves and to develop the sensations of free men.
(g) Therefore, having shown the effects, which im¬
proper sensations in this race are producing in Part II., and
the cause of such improper, or harmful, sensations in Part III.,
we are all the better prepared in this division of our subject
to consider and suggest remedies, or amendments to the school
of art for removing, or destroying wrong sensations devel¬
oped in an improper school of nature and for developing the
feelings of free men in members of this race.
THE REMEDY TO REMOVE THE CAUSE OF THE
EFFECTS SEEN IN THE AFRO-AMERICAN'S
IDEAL WHITE MAN.
(a) First, The Remedy for the removal of the cause of
the effects produced in the Afro-American by adverse train¬
ing and development as seen in his ideal white physical man,
in his ideal white employer; and business and professional
man; in his ideal white models and pictures, and in his ideal
white complexion and straight hair, is discoverable in chang-
52
RACE IDEALS
ing the impressions of his home environment, which exc u-
sively carries artistic and descriptive conceptions of man in
the physical characteristics of the white man, which are dis¬
placing the mental picture of man, which the. physical m<*n of
the parentage of the race first stamps on the mental back¬
ground of his offspring.
(b) This can be done by making the race conscious of
the effects of models and pictures in its own physical char¬
acteristics, and of the importance of using such models and
pictures as will support nature, in retaining the mental picture
of man, or ideal man, of the offspring of the race, which
the natural man of the parentage first stamps on his mental
background.
(c) This will involve the necessity of the Afro-Amer¬
ican, like members of all other races, supplying his offspring
with doll models, and lining his walls with pictures and paint¬
ing physical characteristics of his own race, and teaching
his offspring to admire and appreciate them just as all other
races do with theirs.
(d) And also of making members of the race conscious
of the harm there is in the traditional custom, or habit, of
black slaves, which so largely obtains in their environment, of
speaking admiringly of the physical characteristics of their
masters or white people, and contemptuously of themselves,
or black people, by which they continue to develop the sen¬
sations of black slaves in their offspring to admire the physi¬
cal characteristics of white, and to despise the physical char¬
acteristics of black people,' or themselves.
REMEDY FOR REMOVING THE CAUSE OF THE EF¬
FECTS OF THE WHITE EMPLOYERS, BUSINESS,
AND THE PROFESSIONAL MAN OF THE
MEMBERS OF THE AFRO-AMERICAN
RACE.
(e) The remedy to remove the cause of the effects of
the adverse training and development of the Afro-American,
seen in his ideal white employer, business and professional
man and leader, which are destroying the prosperity, wealth,
respectability and influence of this, race, as the result of the
traditional training and customs of its members, to serve a
white master only, and to exclusively carry what they pro¬
duce to, bring what they consume from, or be served by a
professional white man as doctor, or lawyer, and to exclu¬
sively follow a white man as leader on the plantation and in
THE REMEDY
S3
the church, is discoverable in a school of art, especially de¬
signed to make them conscious that these are the customs,
habits, and feelings of black slaves only; that as long as they
follow them they will make the conditions and status of black
slaves and will be treated like black slaves; and that will make
them conscious of the customs and habits of people who have
always been free, and develop the sensations and dispositions
of free people in them.
(f) The remedy to remove the cause of the effects of
the adverse, or unnatural training and development of mem¬
bers of the Afro-American race, as seen in their use of white
models and pictures, which are displacing the mental picture
of man, which nature stamps in their own physical character¬
istics, with a mental picture of man, in the physical character¬
istics of the white man, carried by such models and pictures,
and which are giving them wrong conceptions and sensation,
is discoverable in a system of reasoning, or training, devised
by their leaders in church and state, and designed to make
them conscious of how different their conduct or disposition,
in the use of such models and pictures, is from that of all
naturally trained, or free people, and of how much injury the
wrong conceptions and sensations that such models and pic¬
tures develop, do them and their offspring.
THE REMEDY FOR REMOVING THE CAUSE OF THE
EFFECTS OF THE AFRO-AMERICAN'S
IDEAL WHITE COMPLEXION AND
STRAIGHT HAIR.
(a) The remedy for removing the cause of the effects of
the improper development of the Afro-American, seen in the
ideal color and hair in the physical characteristics of the white
race, of his members, is discoverable in restoring to this race
the natural system of training and development, by which all
naturally trained and developed races, train their offspring,
regardless to differences in physical characteristics, to admire,
or appreciate their own hair and complexion above those of
any other physically different race- on earth.
(b). Such a system of training will emphatically require
his artistic and descriptive man, seen in doll models and wall
pictures and heard in conversation in his environment, to be
in the physical characteristics of the Afro-American, just as
is seen and heard in the environment of all naturally trained
races, which will give him his conception of man in his own
physical likeness, or cause him to see man through his own,
54
RACE IDEALS
and not his neighbor's glasses.
(c) The Afro-American's offspring would thereby get.
retain, and magnify his mental picture of man m his owij
physical characteristics and become more and more proud of
his own color and hair, instead of becoming more ashamed of
them as his present unnatural system of training is developing,
or causing him to feel.
(&) He will then see the most beautiful, or charming
woman, or man, or ideal wife, or husband, in his own physical
likeness.
(e) He will then cease to make himself ridiculous with
unbecoming white powders and the hair of dead members of
the white race; all his physical and social ideals will be seen
in his own race; he will be ten times more happy with him¬
self and demand ten times more respect from members of
other races than he is and does today; and his moral, spir¬
itual and intellectual standards will be many times higher.
THE MAKING AND THE UNMAKING OF MAN.
(a) Having learned that man, the dynamic and ever-
living force, called life, when he enters and temporarily occu¬
pies, and uses, a physical body, is composed of numberless
embryotic and dormant antithetical, or antiposing, attributes
or undeveloped sensations, each one of which ever remains to
be developed, or aroused by its own peculiar thought-food;
and that such sensation will never be aroused unless fed on
its appropriate food; and that when any sensation is once
aroused it will ever remain a governing principle in the life
of an individual unless weakened, or minimized, by feeding
its antithetical attribute on its appropriate thought-food and
perishing it, we now know how to make, or unmake, man;
itual man is composed of many noble and ignoble sensations,
or how to develop man into any desired character; or how to
change such character when undesirable.
(b) It is demonstrated by actual experience that the spir-
such as self-admiration, or self-contempt, self-appreciation, or
self-depreciation, self-love, or self-hate, self-service, or self-
opposition, self-preservation, or self-destruction, and that an
individual's disposition, or conduct depends entirely upon
which one of his antiposing pairs of sensations is developed
or aroused.
(c) So that if we wish to develop a proud self-admiring,
self-appreciating, self-preserving, and self-defending, mani
THE REMEDY 55
such as is seen in the white American, we will feed his spir¬
itual man only on the thought-food, that is calculated to
arouse his noble sensations, or feelings of self-appreciation.
(d) But if we wish to produce a white-admiring, self-
contemning, white-serving, self-opposing, white-defending,
self-destroying man in a black man, such as is seen in the
Afro-American, we will feed his spiritual man only on the
thought-food that is calculated to arouse his ignoble sensa¬
tions, or feelings of self-depreciation, such as is actually done
in case of the latter.
(e) This knowledge supplies the actual keys to the solu¬
tion of the Afro-American race problem.
(f) We now understand that if we wish to produce a
self-admiring, self-serving, self-preserving and self-defending
man in the offspring of the Afro-American race, the qualities
which are absolutely essential to free men, we must feed them
cSn the thought-food, or impressions, which will arouse the
sensations, or feelings of self-admiration, self-service, self-
preservation and self-defense in them.
(g) We have also learned that the white-admiring,
white-serving, white-preserving, and white-defending sensa¬
tions or feelings, by which the adults, or older people of this
race are generally governed, which were developed by the
impressions or thought-food, carried by their natural environ¬
ment, or school of nature, can be changed by continually feed¬
ing them on such antiposing thoughts or impressions as will
arouse the opposing sensations in them.
(h) Besides, the literature of the Afro-American, in all
his environments, home, school and church, must be made to
carry such impressions by pictures and characters of man in
his own physical characteristics, as will develop the sensations
of self-admiration, or self-appreciation in him.
(i) If a child is constantly told from childhood to man¬
hood, or womanhood, that "your mother and father are noth¬
ing," it will finally result in developing the feeling in him
that he is nothing, and what is true of an individual is true
of a race,
(j) As a means of developing self-appreciation, the par¬
entage of this race must be made conscious of the fact that
they must rid themselves of the custom of black slaves, in
telling their offspring that they are nothing, and must acquire
the custom of all naturally trained people of impressing them
by all means, in words as well as deeds, that they are.the best
people in the world.
56
RACE IDEALS
A CHANGE IN THE SCHOOL OF ART.
(a) A radical change must be made in the school of art
as another means of developing self-appreciation in members
of the Afro-American race, without which the rest of their
training and development amounts to little.
(b) It is amazing, when we stop to think of its far reach¬
ing psychological effects, that the Afro-American offspring,
from childhood to manhood, is given a text book that does not
carry a single impression in picture, or character, which is
calculated to develop or increase his sensation, of admiration
for the man in his own physical characteristics, his parentage
or himself.
(c) When such a harmful injustice is taken into consid¬
eration, why should there be any surprise at the direful want
of self-appreciation in members of this race?
(d) The work of redeeming this race, of developing self-
admiration, or self-appreciation, in its members cannot stop
with making the parentage conscious of the harm done his off¬
spring, in exclusively feeding his spiritual man on the im-
X>ressions of models and pictures in the physical characteristics
of other races in his home environment; but he must also
be made conscious of how greatly he is additionally injured
by exclusively feeding his spiritual man on the impressions of
pictures and characters of the physical man of other races in
all his artificial environments.
(e) It is apparent to all students of humanity that the
Afro-American is spiritually deitctive, but they have never
given him sufficient consideration to locate the cause, which
it is produced in man's art, and as such he cannot answer his
traducers, and the slanderers of the work of nature's god, who
falsely locate it in the inferior work of creation.
(f) To be scientific, a system of education should not
only provide for the mechanical and intellectual development
of the individual, but most especially provide for his proper
spiritual development, as without a proper spiritual or ruling,
man in the mechanical, intellectual and spiritual trinity of
man's composite body, great mechanical and intellectual de¬
velopment amounts to little.
(g) This is especially true, where previous training and
development in the school of nature, have distorted or weak¬
ened the spiritual man by giving him improper sensations in
the beginning, as in case of Afro-Americans.
(h) As it is now, the Afro-American offspring, whose
THE REMEDY
57
spiritual man has been previously dwarfed in an improper
home environment, or school of nature, is given the same sys¬
tem of training as the white American offspring, who has not
only been properly developed spiritually in his home environ¬
ment, or school nature, but is given a school of art, which ex¬
clusively carries impressions that make hftn proud of his physi¬
cal characteristics, as a white man, and thereby further
strengthen his spiritual man, and which carries impressions*
that make the Afro-American offspring ashamed of his physi¬
cal characteristics as a black man, and thereby further weakens
his spiritual man.
(i) As improper training and development, in his h6me
environment, have previously transferred all his physical
ideals to the white race, and made him ashamed of his own
physical characteristics, as the means of redeveloping self-
appreciation in him, and to enable him to overcome the results
of centuries of unnatural training, all plans in his school of
art should have been laid in the very beginning with a view
to redeveloping a normal spirit, or spirit of self-appreciation
in him.
(j) Because, owing to an improper school of nature, as
well as want of proper training in the heterogeneous school
of art given him, the Afro-American is not spiritually normal
in his main dispositions, his traducers and enemies ascribe his
artificial spiritual weakness to his natural and inerradical in¬
feriority; and have foolishly cried in season and out of season,
that no amount of education can make "a white man" out
of a "negro," when all the trouble is in their giving him such
a contradictory system of training as develops a white spirit
in a black body; and even his friends, who have unscientifi¬
cally pushed the work of his mechanical, intellectual and re¬
ligious development to the utter neglect of his proper spiritual
development, fail to see why they have not realized their fond¬
est hopes in developing the Afro-American into a proud, self-
respecting, self-supporting, and self-defending American citi¬
zen.
(k) P ushing such unscientific methods in his training
for three decades and very naturally failing in their cherished
hopes in the order of manhood desired, his friends have lost
hopes of making anything beyond an industrial tool of him,,
and have long since commenced to withdraw their support
from his intellectual and religious institutions., and to concen¬
trate all their charity and benevolence on institutions for his
mechanical, or industrial development at the cost of his spir-
5?
RACE IDEALS
itual and'intellectual development, which is, if there is any
difference, a greater blunder.
(1) As a means of developing self-admiration in, and
giving inspiration to, their offspring, all naturally developed
races with, or without written history, find ways and means
to impress them with the great achievements and heroic deeds
•of their ancestry.
(m) But the poor Afro-American offspring is first trained
in an unnatural environment, which carries nothing but the
traditions or history of slaves, which cannot develop the self-
appreciation of a free man, and he is afterwards trained in a
school of art which designedly and studiously discards all of
the modern achievements and heroic deeds of his modern an¬
cestry, and which paints all his ancient ancestry, whose won¬
derful achievements and glorious deeds constitute the light
of ancient history, white; which leaves him without the means
of developing race, family and individual pride.
(n) He needs the great achievements and heroic deeds
of his ancestry much more than the white American offspring,
does those of his race, whose traditions carry nothing but the
great deeds of his race and family, which, even without writ¬
ten history would develop normal pride and self-respect in
Ihim.
(o) As the most important means of re-developing race
and family pride, the Afro-American should not only line the
walls of the natural and artificial environments, in which his
offsprings are trained and developed, with the models, pic¬
tures and paintings of the Toussaint L'Ouvertures, Edward
W. BJydens, Dumas, Douglasses, Bannikers, Phillis Wheat-
leys, Crispus Attucks, Peter Salemns, Deborah Ganets, Push-
kins, Dunbars and Meneliks, of modern times, and the Nim-
rods, Pharaohs, Belshazzars, Nebuchadnezzars, Hirams of
Tyre, and the great builders of Babylon, Tyre, Sidon, Babel,
Ethiopia, Egypt and Phoenicia, of ancient times, all dark
hued sons of Ham, painted in their own colors, but also his
libraries should be loaded down with their histories.
(p) If Afro-Americans were conscious of the means re¬
quired to re-develop indispensable race and family pride, and
as a consequence individual pride, in members of their race,
and their offspring, they would be always quoting the his¬
tory of some great achievement, or heroic deed, of some mem-
"ber of their own race.
(q) When their children, or visitors, pointed to the pic¬
ture, or painting, of Benjamin Banniker, the great colonial
THE REMEDY
59
geometrician and astronomer, and inquiringly demand to
know who he was, they would triumphantly declare, "My
children, or friends, he was a great astronomer and a con¬
temporary of George Washing-ton and Thomas Jefferson, by
whom his great ability was recognized and appreciated.
(r) "Through hard study and self-development he be¬
came a great geometrician, scientist, and mechanic, and de¬
vised the first almanac, and made the first wooden clock, ever
made on this continent.
(s) "Thomas Jefferson, the great scholar and statesman,,
thought so much of the merits of his calendar and because he
was proud of it as the product of a country man, and in vindi¬
cation of the possibility of the ability of the race to which the
author belonged, he sent a copy of it to the Academy of the
Sciences in Paris, and Washington called him to his assist¬
ance when he assumed the responsibility of laying out, by
geometrical delineations, the confines of the District of Co¬
lumbia, and of the streets, avenues, and parks of the capital
city of the nation, which bears his name."
(t) In pointing to Phillis Wheatley they will stir up the
latent inspiration of their offspring by declaring "That, though
bought in a slave market in Boston by a kind mistress, who-
permitted her to study with her own daughters, after she
was stolen from the wilds of Africa at the age of seven, be¬
fore she reached the age of sixteen she had not only mastered
English, Greek and Latin, but had developed into the great¬
est poetess in America; that she wrote a heroic poem in honor
of General Washington, which she conveyed to him while
encamped at Cambridge, and in token of his appreciation he
wrote her a very complimentary letter, addressing her as
'Miss Phillis.' "
(u) In pointing to the painting, or picture, of General
Toussaint L'Ouverture, they will stir the dormant aspiration
and ambition of the boys by telling them "This member of
your race was born and reared to manhood a slave on the
island of Haiti, and after reaching maturity with his own
dominating spirit he forged his black brothers and fellow
slaves into a thunderbolt, which he hurled at the master¬
class, drove it away from the island and declared the freedom
of his race; that he afterward established a government there,
which has come down to our day as the governmental won¬
der of the world; and that when your grandfathers and moth¬
ers were praying in the cotton fields and cane brakes at mid¬
night and asking the Lord to free their children and grand¬
children, though they may die slaves, without a star of hope-
RACE IDEALS
to be seen, in answer to their prayers, God Rent a Toussant
Le Overture in the cloud of their gloom, and caused his own
matchless star to shine forth, in the light of which not only
Queen Victoria saw how to write that edict freeing every
slave in her dominion, but President Abraham Lincoln also
saw how to write the famous Emancipation Proclamation,
freeing four millions of your race."
(v) "In summing up his great virtues, Wendell Phil¬
lips, the silver-tongued orator of America, and one of the
most truthful men, whom our country ever produced, in look¬
ing around for a member of his own, or the white race, with
whom to compare him, said: 'I would compare him to Na¬
poleon Bonaparte, but that monarch rose to his throne
through seas of blood, and over mountains of broken oaths;
this negro never spilt innocent blood, nor broke his oath. I
would compare him with Cromwell of England, but that
monarch established a government which fell to pieces im¬
mediately after his death; this negro established a govern¬
ment which has come down to our day.'"
(w) "I would compare him to Washington, but the Vir¬
ginian held slaves, while this negro risked his whole empire
rather than allow the humblest vasal in it to remain a slave.'
And in his matchless peroration he declared: 'Fifty years
hence, when truth gets a hearing and men shall write history
in truth, and not with their prejudices, the must of history
will place Phoecian as the greatest man of Greece; Brutus as
the greatest man of Rome; Lafayette for France, and Ham-
den for England; and she will select Washington as the
flower of our earlier civilization, and John Brown as the ripe
fruit of our mature years, then turning, she will dip her pen
in the sunlight and write in the clear blue, above them, the
name of the soldier, the statesman, the hero, the martyr,
Tousaint Le Ouverture.'"
(x) After inspiring their children with such great
models and ideals in their own race and color, filling their
libraries with their histories and fertilizing and developing
their sensations of self-admiration with the impressions of
their noble deeds; they will see race, family and personal
pride, ambition, and aspiration, grow under their very eyes.
(y) But all the achievements recited above were made
during the last two hundred years, under very depressing and
■oppressive circumstances, during which, and as a justification
of the crime of reducing the proud descendants of Ham to
slavery, the most brutal and irreligious efforts have not only
been made to assign and confine them to legalized ignorance,
THE REMEDY
61
but also to generally outlaw then in human society, and ow¬
ing to such circumstances, those great models had to steal
their knowledge of letters; and in defense of the damnable in¬
stitution of slavery, and contrary to the holy Scriptures, stren¬
uous efforts have been, and are yet being, made to deprive
the children of Ham of their heirship in the glorious and
matchless history of Ethiopia, the fountain head of civilization
and human advancement.
(z) Omitting all further reference to the very honorable
part, which the ancestry of this race has played in the entire
history of America, but as an additional means of causing the
dormant ambition and aspiration of its Afro-American off¬
spring to rise to the dizzy heights in human attainment and
civilization reached by their grand sires, the Babylonions,
Chaldeans, Ethiopeans, Egyptians and Phoenicians, we are
attaching the following extracts from the ancient history of
the sons of Ham, their ancestors.
tory inconsistencies of the age is that many colored teachers
And yet one of the most incomprehensible and contradic-
and leaders, whose work is condemned, and who are suffering
most for want of such explanation as will make those in au¬
thority over them, or the world, understand the peculiar han¬
dicap under which they are laboring, why with the same im¬
plements, or means, to work with, as teachers, or leaders, of
the offspring of other races, they are not giving as successful
results as they are; the very ones who are most strenuously
opposed to the promulgation and propagation of such self-
defensive information.
The white man, who has not yet painfully and scientifi¬
cally traced their handicaps back to their proper source, slav¬
ish traditions, or a self-destructive fountain of thought, and
provided means for its destruction, and who does not meas¬
ure scholarship half as much by brilliant papers, or speeches,
on graduation day, or high percentages on the occasions of
•examinations, which may be the result of a parrot-like and
successful crowding of the memory, as he does by the com¬
petitive economic attainment of the graduate in after life,
when he sees the failure of the Afro-American product of
the schools, when compared with members of other races,
after giving his teacher the same means to work with, is
driven to one of two conclusions: either that the Afro-Ameri¬
can teacher is a failure, or that he belongs to a naturally and
ineradically inferior race.
But when he sees that his failure is equally as great, or
62
RACE IDEALS
greater, even in cases where he himself is the teacher, he fur¬
ther narrows his conclusions to the single proposition that
the Afro-American belongs to a naturally and ineradically
inferior race, and does not hesitate to defend such erroneous
conclusion with all the logic at his command.
EXTRACTS FROM THE ANCIENT ANCESTRAL HIS¬
TORY OF THE AFRO-AMERICAN RACE.
ORIGIN OF THE NAME "ETHIOPIA."
(a) "Ethiopia is derived from two Greek words, ethein,
burnt, and ops, face, which means 'a burnt or dark face.'
(b) "The word 'Ethiopian' was originally applied by
the Greeks to all people who lived in the southern part of the
known world, including the dark-colored natives of India."—
Universal Encyclopedia.
(c) "In the early ages of the world, the continent of
Africa was inhabited by three distinct original races, all of
whom are mentioned in the Old Testament Scriptures, and
are recognized as the descendants of Ham, the son of Noah.
(d) "The first and most prominent of these were the
ancient Egyptians, who are regarded as the descendants of
Mizraim, the second son of Ham.
(e) "The second family was known to the Greek and
Roman historians as the Libyan race, which is supposed to
have descended from Phut, the third son of Ham, and is the
ancestry of modern Numidian, Mauritanian, and Berber.
(f> "The third family was known to the Greek and
Roman historians as the Ethiopian or black race, who are
regarded as the descendants of Cush, the eldest son of Ham.
(g) "The terms 'Cush' and 'Ethiopia' are interchange¬
ably used in the historical parts of the Old Testament for
the same people.
(h) "One of these terms is of Hebrew origin, and is in¬
dicative of the origin or patronage of the people, while the
other is Greek, and is descriptive of their physical character.
This term was applied both to Asiatic and Africian races.
(i) "The chief locality of the Africian branch of the
Ethiopian family was on the Upper Nile, what is known as
Nubia and Abyssinia. From his family has undoubtedly de¬
scended the modern African or Negro race.
(j) "From the account which Herodotus and other an¬
cient historians give of the habits and physical character of
the ancient Ethiopian stock, they do not differ essentially
from the modern Africian race, a people who are now «r»r^ad
THE REMEDY
63
over two-thirds of the whole continent, and are vastly more
numerous than they ever were in any previous period of
their history."—Wilson's "Western Africa," Part I., Chap.
I., page 14.
(k) "When I visited the Sphinx I could not help think¬
ing the figure of that monster furnished the true solution of
the enigma; when I saw its features precisely those of a
Negro, I recollected the remarkable passage of Herodotus, in
which he says, 'For my part, I believe the Colchi to be a
colony of Egyptians, because, like them, they have black skins
and frizzled hair.'—Volney, the French Traveler and His¬
torian.
(1) "That is, that the ancient Egyptians were real Ne¬
groes of the same species with all the nations of Africa."—
Herodotus, Liber II.
(m) "The ancient Egyptians had the character of being
the tallest and handsomest nation in the world."—Herodotus,
Liber III, Chap. XX., page 114.
(n) "In the earliest tradition of nearly all the more civi¬
lized nations of antiquity the name of this distant people is
found.
(o) "The annals of the Egyptian priests were full of
them: the nations of inner Asia, on the Euphrates and Tigris,
have interwoven the fictions of the Ethiopians with their
own traditions of the conquest and wars of their heroes; and
at a period equally remote they glimmer in Grecian mythol¬
ogy. When the Greeks scarcely knew Italy and Sicily by
name, the Ethiopians were celebrated in the verses of their
poets; they spoke of them as 'the remotest nation,' the most
just of men; the favorites of the gods."—Hereen's "Historical
Researches," Vol I., page 293.
(P) "How we are astonished when we reflect that to the
race of Negroes, at present our slaves and the objects of our
extreme contempt, we owe our arts, sciences, and even the
very use of speech."—Volney, Vol I., Chap. III.
(q) "The ruins of Thebes, that ancient and celebrated
town, these heaps of ruins, lay by the Nile, are all that re¬
mains of the opulent cities that gave luster to Ethiopia. It
was there that a people, since forgotten, discovered the ele¬
ments of science and art at a time when all other men were
barbarous, and when a race, now regarded as the refuse of
society, explored among the phenomena of nature those civil
and religious systems which have since held mankind in awe."
(r) Count de Gobineau, whose purpose did not require
him to depreciate the black race, takes a very different view
64
RACE IDEALS
of it. He maintains that in the great civilization of antiquity
the inspiration of poetry and art came from that race.
(s) He says: "The white race organized those civiliza¬
tions and established their laws and governments; but the
source from whence their art issued was foreign to the in¬
stincts of the organizing civilizers; it lay in the blood of the
blacks. That universal power of imagination which we see
enveloping the everlasting infusion of blood from the black
race into that of the whites."
(t) Again he says: "The Negro possesses, in a high de¬
gree, the faculty of emotion from the senses, without which
art is not possible."
(u) Once more he says: "It will be said that I am plac¬
ing a beautiful crown upon the deformed head of the Negro,
and doing him a great honor by thus associating him with
the harmonious choir of the Muses. But the honor is not so
great. I have not associated him with the highest, those in
whom reflection is superior to passion."
(v) He says finally: "Certainly the black element is in¬
dispensable to the development of artistic genius in a race."
(De Gobineau's work, "Sur le Inegalite des Races Humaines,"
Book II., Chap VII.)—Baldwin's "Prehistoric Nations," page
319.
(w) "That among its (Babylon's)' earliest rulers was a
great conquering monarch named Nimrod; that this monarch,
and therefore pr®bably his people, descended from Cush; that
it was Cushite or Ethiopian."—Rawlinson's "Egypt and Baby-
Ion," Chap. I., page 2.
(x) "Early in this period Cushite colonies were estab¬
lished in the valley of the Nile and of the Euphrates, which in
subsequent ages became Barbary, Egypt and Chaldea.
(y) "Its beginning could not have been later than 7,000
or 8,000 years B. C., and it may have been much earlier. . . In
this period were the grandest ages of the great empire of Eth-
opia."—Baldwin's "Prehistoric Nations," page 97.
(z) "The doctrines relative to superior and inferior races
as usually inculcated are not the product of serene science,
nor of any calm influence of reason.
(aa) "They have either sprung from the arrogant ego¬
tism of that assumed superiority, or from zeal in behalf of
some institution or of some form of social or political organi¬
zation, by which undeveloped races or humiliated people are
maltreated and tyrannously oppressed."—Baldwin's "Prehis¬
toric Nations," page 316.
THE REMEDY
65
{bb) "This antiquity of civilization in Arabia is neces¬
sary to explain the facts in the oldest recorded traditions.
(cc) "Arabia is the land of Cush, the celebrated Ethio¬
pia of very remote times, and that, according to the testimony
of linguistic and archealogical science, the first civilizers in
western and southwestern Asia and the valley of the Nile
were a people described as Cushites or Hamites.
(dd) "These facts are incontestable; but while it is nec¬
essary to accept what they signify, we have no chronology
for the scheme of Arabian history which they suggest."—■
Baldwin's "Prehistoric Nations," page 96.
(ee) (Thus it is seen that though the modern historian
may attempt to distort the truth and deny the descendants of
Ethiopia their rightful place in history, there shines a radiance
from their ancestors' achievements in remotest antiquity, giv¬
ing light, form, shape and color, to everything which their de¬
tractors claim now.
(ff) No blasphemous envy, nor jealous power, has been
able to obliterate the luminous grandeur of the lights, illum¬
inating the footprints of man, which they kindled on the hill¬
tops of civilization, and which are as far out of the destroying
wish of the little conceited and egotistic historian as that of
the king of day.
(gg) The index finger of all history points the wanderer
in the historical wilderness back to Egypt, and beyond that
to Ethiopia, as the beginning of all that is grandest and best
in human affairs.
(hh) The illustrious forefathers of the Ethiopian race
not only left everlasting monuments of their prowess but im¬
pressed their physical likeness on them with such exactness
and perfection that no unprejudiced eye can mistake their
origin.—The Author.)
THE REMEDY TO REMOVE THE CAUSE OF HIS
PECULIAR CUSTOMS AND MANNERS, ETC.
(a) Second, The remedy to remove the cause of the ef¬
fects of the unnatural training of Afro-Americans, seen in the
peculiar conceptions, customs, manners, habits and expres¬
sions, of their members when compared with those of the
members of other races, is discoverable in a system of reason¬
ing and training that would first make them conscious of the
truth that they are the legatees of, and that they still possess,
to a greater, or lesser, extent, the conceptions, customs, man¬
ners, habits and expressions, devised hundreds of years ago
66
RACE IDEALS
for black slaves and tools for the benefit of white masters,
of how different they are from those of members ot other
races; and that such harmful conceptions, customs, manners,
habits and expressions, by which they are governed, are the
cause of their great failure, when compared with others,
though they labor and sacrifice more than they.
(b) This system of reasoning must make the race con¬
scious of the fact that when its members only see the present,
or perishable, value of money, the value that supplies the food,
which they eat, and the clothes which they wear, without ever
seeing the profits, or the future, or increasing value, which
rr.akes the industry in which they are employed, or the busi¬
ness, which they patronize; and that when they are excluded
from the employment in the industry, which the profits on
their labor make, or in the business which the profits on. their
money build, except as menials and scavengers; and that when
their offspring are forceably excluded from a marriage por¬
tion in the estates, which the profits on their labor and pat¬
ronage build, they still retain the condition and status of
black slaves, which were made for their ancestry when
brought to this country; and that if they do not learn sense
enough to use their labor and patronage, or money, so that
the profits on them will change such a condition and status,
the whole object of emancipating their race is a failure; a sys¬
tem of reasoning that will make them see that their custom
and disposition to serve a member of the white race in pref-
ence to a member of their own race, is the custom given to,
and disposition developed in, black slaves hundreds of years
ago, and which have been handed down from parent to off¬
spring in their families ever since until they were given to
them; that the dual sets of manners and expressions which
they are accustomed to use in meeting and addressing white
people and black people, polite manners and expressions for
whites, and crude manners and expressions for blacks, were
devised and designed for black slaves to use among white
masters and black slaves, for the glory and benefit of white
masters hundreds of years ago; and that members of other
races make themselves ridiculous if they attempt to treat
them other than black slaves as long as such manners and
expressions are followed; that the great jealousy of, and
opposition against, members of their own race on the part
of other members of their race, when they, in any way ac¬
quire possessions above themselves, that they do not have
against members of other races when they acquire posses¬
sions above them, originated in the old plantation training
THE REMEDY
67
and custom of perfect equality among black slaves, accord¬
ing to which all slaves were housed, shod, clothed, hatted, fed,
rewarded, or punished, alike by which the principle of per¬
fect equality among them was established and the tradition
and feeling have ever since been transmitted.
(c) As the result of such training and custom, Afro-
Americans are generally satisfied "with, and cannot say
enough complimentary things in favor of members of other
races when they acquire wealth, possession, or office^ above
themselves, but are very unhappy at the success of other
members of their own race and in many instances they will
destroy their own prosperity to prevent their success.
(d) This is a very serious malady, which has been one
of the greatest factors in destroying the prosperity of this
race, and is still greatly hindering its success; and too much
cannot be done to cure its members of this disease by mak¬
ing them conscious of its originality, continuance and direful
consequences.
THE REMEDY FOR REMOVING THE CAUSE OF THE
EFFECTS SEEN IN THE POVERTY AND LOW
ECONOMIC STATUS OF THIS RACE.
(a) The remedy for removing the cause of the effects
of the unnatural training and development of Afro-Ameri¬
cans, as seen in their low economic status and condition, when
compared with the high economic status and condition of
other races, is discoverable in a system of reasoning which
would make members of this race conscious (1) of the fact
that their low status and condition are made by their own ac¬
tion; (2) that when they follow the traditional training and
custom of their race to dispose of their labor, and what they
produce, or have to sell, and to purchase their consumptions,
or what they use, from members of other races in preference
to members of their own race, by which they leave all the
profits on their existence to build industries and business en¬
terprises, and to make wealth among others instead of them¬
selves; and that when members of other races follow the
traditional training and custom of white masters to exclude
their slaves from all employment, or occupation, except as
menials and scavengers, and to confine them to the lowest
condition in life, by which they are denied the higher salaries
in the industries and business places which they help to build,
they unite with and aid them in making the condition and
68
RACE IDEALS
status of black slaves for themselves; and (3) that they al¬
ways will have the poverty, the low economic condition and
status of, and be treated like, black slaves until they change
the conceptions, customs, arid habits, of black slaves which
are given them in their home environment, or school of na¬
ture, which was designed to only carry impressions for de¬
veloping the sensations, feelings, impulses, or dispositions, of
black slaves; and (4) of the fact that after such sensations,
feelings, impulses, or dispositions, are once developed, they
become natural and that it requires ten times more work
to eradicate, or to remove them and to develop proper, sen¬
sations, feelings, impulses, or dispositions, in their stead than
it did to develop such slavish, improper, and harmful ones in
the beginning.
(b) The Afro-American must be made to realize that
when the institution of slavery established the dual environ¬
ments, with dual and antiposing thoughts, conceptions, cus¬
toms, manners and expressions, one of such environments
was made to carry impressions for developing the feelings, or
sensations of self-admiration, self-preservation and self-de¬
fense, or the noble sensations, in the white masters, while
the other environment was designed and made to carry im¬
pressions for developing the feelings, or sensations of white-
admiration, white-preservation and white defense, and cor¬
respondingly the feelings, or sensations, of self-depreciation,
or self-contempt, self-opposition and self-destruction, or the
ignoble sensations, or feelings, of black slaves.
(c) By which it is seen that the institution of slavery
devised two distinct and separate environments designed to
produce two distinct orders of man, in white masters, and
black slaves, with completely reversed feelings; the white
master's environment carries impressions for developing all
his sensations in favor of himself, while the black slave's en¬
vironment carries impressions which develop all his sensa¬
tions, or feelings, in favor of the white master, or white man.
(d) When the means for developing such contradictory
sensations in white and black people in this country had been
fully produced, an institution for developing the sensations
of white masters and black slaves was completed and auto¬
matically equipped with the impressions required for the re¬
production of the two distinct orders of man in the descend¬
ants of white masters and black slaves, who will in turn con¬
tinue to reproduce their respective environments, or condi¬
tion, and status, until one or both races, become wise enough
to provide artificial means to develop different sensations, or
THE REMEDY
69
feelings, in the members of one, or both of these races.
(e) As their respective schools of nature only carry im¬
pressions to develop such sensations, feelings, and consequent
dispositions, in members of both races, they must go on suf¬
fering from their direful consequences, especially members of
the Afro-American race, until some individuals in one, or
both, races in a position to make the change develop such a
state of consciousness in themselves, that will enable them
to see, and be impelled by, the necessity of so amending their
schools of art that they will overcome the very harmful re¬
sults of their schools of nature, and finally eradicate the de¬
structive impressions carried by them.
(f) Their school of art must be so amended that it will
develop the much needed consciousness in Afro-Americans to
see and feel that those are the sensations and dispositions of
black slaves, which their school of nature, or home environ¬
ment, develop in them; and which cause them to follow the
customs given black slaves to serve white masters only,
by which their ancestors and themselves, during the fifty
years of their physical emancipation, have insisted on using,
by means of which they left all the profits on their labor with
members of the white race only, and gave them nearly all
of their share of the cotton, tobacco, rice, and lumber, farms
and the wealth produced by them which made their native
rural communities such a hell for them and their offspring
that very many of their descendants have been forced to
exile themselves from them; and which have so weakened
those who remained that they are absolutely stripped of
every vestige of political and civil liberty, they are uncon¬
sciously inclined to follow the customs and habits of black
slaves, by which their slavish ancestors were forced to carry
what they produced on the plantation to a white master and
to bring what they consumed or used from a white master's
commissary; and by which their emancipated ancestors and
themselves have insisted on selling or disposing of what they
produced, and in purchasing or bringing, what they con¬
sumed, or used, from a white man only; in doing which
they have left very nearly all the profits on what they pro¬
duced and consumed among members of the white and other
races, and thereby gave them their share of the stores, banks;
manufactures, and wealth, and in consequence, influence .and
political power, and made themselves the helpless paupers
and menials when compared with others, that they are seen
to be in p.T], rpmmnnififi ,,or cities, in which they re-
70
RACE IDEALS
side, by which they continue their physical characteristics,
the badge of poverty and meniality.
WANT OF BUSINESS CONSCIOUSNESS OR
BUSINESS IGNORANCE.
(a) As the home environment of this race neither car¬
ries impressions for making its members conscious of values,
or profits and losses, nor of arousing their sensations to do
business, or support business of their own among themselves,
three principles are involved in providing ways and means in
their school of art to solve the problem of their business ig¬
norance, or want of business consciousness.
(b) The school of nature of all other races in this coun¬
try, carries traditions for doing these three most essential
things, for the offspring of their members before they reach
the school of art, but as the institution of slavery did not per¬
mit the ancestry of the Afro-American race to do business,
it was impossible for them to develop business traditions; and
their descendants must go on suffering for want of such tradi¬
tions until art shall have been made to come to their relief.
(c) As long as they remain in such a state of business
ignorance that they do not know all the values of what they
produce and consume; and in such a want of business con¬
sciousness that they are without the sensations, or disposition,
to do business, or support business among themselves; they
will be nothiing more, nor less, than the slaves and tools of
members of other races, such as they are seen to be today.
(d) Therefore the remedy for removing the cause of
their business ignorance, or want of business consciousness,
will consist first of providing artificial means of giving them
that knowledge of values, of profits and losses, that the natural
environment of other races give their offspring, and that
their natural environment is without the means of giving
them; second, of providing artificial means of arousing such
business sensations in members of their race, that the natural
environments of members of other races arouse in them, to
do business; and third, of providing artificial means of arous¬
ing such sensations, or feelings, in members of their race, that
the natural environment of other races arouse in their mem¬
bers to support each other, even at a personal sacrifice, in
business.
(e) The system of reasoning which carry the thoughts,
or impressions, to do these all impnrta.»t-^h4ng'o for-*his poor
THE REMEDY
71
suffering race, must be originated and developed within itself,
or among its own members, and all their agencies, the pulpit,
the school house, the press and the lecture platform, must
be made to carry such thoughts and impressions until their
continuous effects result in giving the required knowledge of
values, or of profits and losses, in arousing the needed busi¬
ness consciousness, and in developing the needed self-favor¬
ing sensations, in them.
THE REMEDY FOR REMOVING THE CAUSE OF THE
EFFECTS SEEN IN THE LOW POLITICAL
STATUS OF AFRO-AMERICANS.
(a) Fourth, As political power and status are founded,
and are most largely dependent, upon spiritual equality and
economic power and status, the remedy for removing the
cause of the effects seen in the low political status of Afro-
Americans, is discoverable in a plan of originating the required
thoughts, or impressions, and of providing ways and means of
using them to develop the sensations of masters and rulers in
them, and to make members of this poor suffering race con¬
scious of the fact that when they discriminate against each
other in disposing of their labor and productions, and in pur¬
chasing their consumptions, and thereby leave all the profits
on their existence to build industries, business and wealth,
among members of other races instead of themselves, they not
only develop the sensations of inferiors and make menials,
scavengers, and paupers, of themselves, but destroy their
political influence and lower their political status.
(b) Afro-Americans must be caused to see that no race
makes its rulers out of its menials, scavengers, and inferiors
and that it is foolish to expect members of other races to do
for them as menials, scavengers, and inferiors, what they re¬
fuse to do for such classes in their own race; and that they
do much more to make their rulers with their patronage than
in the use of their ballot, or little piece of white paper; and
that it is ridiculous to cast from five hundred to a thousand
ballots in the shape of pennies, nickels, dimes and dollars, be¬
tween every election for their opponent and to expect one
ballot in the shape of a little piece of white paper in their own
interest at the election, to overcome the power and influence
of the five hundred, or a thousand ballots, which they had
previously cast for him. .
(c) This is the way that Afro-Americans have been vot¬
ing everywhere since their emancipation—a thousand ballots
72
RACE IDEALS
in the shape of pennies, nickels, climes, and dollars, for others
10 one ballot in the shape of a little piece of white paper for
themselves, which in part accounts for their low political
status.
(d) When the Afro-American, like members of other
races, shall become wise enough in the use of his money, or
patronage, and shall have acquired the disposition to give him¬
self, or members of his own race, the industries, business,
wealth, honorable employment, and influence, of his com¬
munity, and shall have acquired the same courage and nobler
feelings of citizenship, that are possessed by members of other
races, he will experience no trouble in making his rulers out
of members of his own race in communities where he pre¬
dominates in numbers, whether they be aldermen, mayors,
legislators, governors or members of congress.
(e) Just, as not even the negro phobiaist Vardaman in
Mississippi, nor Haskill in Oklahoma, objects to Afro-Amer¬
icans in Mound Bayou, or Boley, electing the mayor, or alder¬
men, out of their own race, there will not be found any ob¬
jectors to their officering any other community in which they
own the industries, business and wealth, even if it includes a
congressional district, or state.
(f) But this cannot be done as long as they so foolishly,
do not use their ballot and patronage in a way which shows
that they possess the same manly spirit in the use of their
ballot as members of other races, and the same disposition to
ieave the profits on all their business dealings, whether in
laboring, selling what they produce, or buying what they con¬
sume, or use among members of their race to give the indus¬
tries, business and wealth of their communities to themselves
instead of others, as is shown by them; for when that is not
done, those to whom they give the industries, business and
wealth, of their community, will rule it, however few they
may be in numbers, and however many the members of their
race may be.
<g) Therefore political equality is based on spiritual and
economic equality; and to establish it for members of the Afro-
American race, the sensations of free men, and such a disposi¬
tion as will impel them to use their patronage and influence
to give the business and wealth of their own communities,
or communities in which they constitute the majority of the
producers and consumers, to themselves, must be developed
in them.
THE REMEDY
73
REMEDY FOR REMOVING THE CAUSE OF THE EF¬
FECTS IN THE LOW AND UNDESIRABLE CIVIL
STATUS OF AFRO-AMERICANS.
(a) Fifth, As the civil status of an individual, or class,
is most largely dependent upon his, or its spiritual state, eco¬
nomic condition, and political status, and as the impressions
carried by their natural environment are hindering, rather than
helping them, the remedy for removing the cause of the low
and undesirable civil status of Afro-Americans, is discover¬
able in specially provided artificial plans, which carry impres¬
sions for arousing the nobler, or self-appreciating sensations
in members of this race: which would cause them to be as
proud of themselves and as self-respecting as members of
other races; as no one can put any higher value on them than
they put on themselves, which would cause them to use
their economic powers to change their low condition of pov¬
erty and meniality, as the industrial and commercial classes
of any race are disinclined to drink out of the same vessel, or
to eat, or sit in the same room with the menials, paupers, or
dependents, of their own race, or to put as high a value on
them as they do on individuals of their own classes, and for
causing them to make the same honorable use of their political
powers as the most honorable members of other races.
(b) Civil equality is dependent upon the possessions of
sensations by an individual that would make him as highly
«elf-respecting as others; of his possession of sufficient means
to meet his obligations, and upon his equality of political
rights, as when an individual, or class, is deprived of political
equality, it causes others in full enjoyment of such rights
to place a lower estimate on him; or it; and when the physi¬
cal characteristics of a class, or race, as in case of Afro-
Americans, become the badge of an ignoble spiritual poverty,
meniality and a low political status, they also become the
gauge of the civil status of such class, or race, and work a
hardship on all who wear the badge, no matter what may¬
be the spiritual, economic, or political, standard of the indi¬
vidual wearing such badge.
(c) So that if Afro-Americans wish to change their low
civil status, they must even sacrifice to change their low spir¬
itual, economic, and political, standards.
(d) Ways and means must be found to make the im¬
pressions to arouse their sensations of self-appreciation, and
the sensations, which will incline them, like all other mem¬
bers of the animal kingdom, to use their powers to preserve,
74
RACE IDEALS
or build up, their own kind instead of members of other races;
as they are now seen to do, by which they make their status
of poverty, meniality and inequality, and make their physical
characteristics, or color, the badge of such status and thereby
lay the foundation for their low civil status and treatment.
THE REMEDY TO REMOVE THE CAUSE OF THE EF¬
FECTS, SEEN IN THE LOW SOCIAL STATUS OF
AFRO-AMERICANS WHEN COMPARED
WITH MEMBERS OF OTHER
RACES.
(a) Sixth, The remedy to remove the cause of the ef¬
fects seen in the low social status of Afro-Americans, when
compared with members of other races, is discoverable in a
system of training- and development that will change their
spiritual state, economic condition and status, and political
and civil status.
(b) It is everywhere seen that when men have had dif¬
ferent sensations, or feelings, developed in them, they do not
make a harmonious social body of any kind.
(c) This is emphatically true, where antithetical, or an-
tiposing sensations have been developed, as in case of white
Americans and Afro-Americans, where all the environments
of the former carry impressions, which have developed in him
the nobler sensations of self-admiration, self-appreciation,
self-preservation, and self-defense, while all the environments
of the latter carry impressions which developed in him the
baser sensations of self-depreciation, self-contempt, self-oppo¬
sition and self-destruction.
(d) Two such radically differently developed beings can
never intermingle as social equals, because one of them nat¬
urally feels himself a superior, while the other naturally feels
himself an inferior, and their opposite feelings repel each other.
(e) So that the remedy for removing this cause is to
give the Afro-American environments that will develop the
same character of sensations, or feelings, in him as the white
American's develop in him; which will require radical changes
both in his school of nature and school of art. It is seen that
when men think alike they feel alike and are harmoniously
drawn toward each other; and that when they think differ¬
ently, they feel differently and their feelings mutually repel
each other's society.
(f) By which it is proven that social intermingling is
primarily based on similar and harmonious feelings.
i"Hkj"'RKtaDY
75
(g) Then again, people never make their menials and
scavengers and political and civil inferiors their social equals.
(h) But the term social equality as used in this country
is misused, as one who possess an equal spiritual, economic,
political and civil state with another, in his social equal,
whether they ever know each other, or socially intermingle,
or not, they enjoy a state of social equality.
(i) But in this country, the term social equality is er¬
roneously used for social intermingling when the two terms
are almost as wide apart as day and night, and it is just as
foolish and ridiculous to base the idea of social equality on
the hue of the skin as it is to use social equality for social in¬
termingling as when one individual possesses all the elements
in an equal proportion with another individual to make him
his social equal, he is his social equal regardless to race, or
color, or the distance separating them.
(j) Basing superiority on a light skin and inferiority on
a dark skin, and the propriety of socially intermingling on
such an unnatural basis, are declaring that a pauper, menial,
scavenger, ignoramus, and criminal, in a white skin is socially
superior to a millionaire, scholar and Christian gentleman in
a black skin.
(k) Philosophically, the white American's social exclu¬
sion of the Afro-Amerisan is not caused by his physical char¬
acteristics, only so far as his physical characteristics are the
badge of the man with objectionable sensations, dispositions,
or spiritual characteristics; and when the Afro-American, who,
himself possesses such objectionable spiritual characteristics,
attempts in imitation of him, to establish social standards ex¬
clusively based on such low and ignoble principles as ap¬
proaches to the color of the white man, he is basing his social
ethics on an entirely different principle from that of the white
American.
(1) Whether consciously, or unconsciously, the innate
cause of the white American's segregation, or social ostra¬
cism, of the Afro-American, is spiritual, while the latter's at¬
tempted social standards entirely based on shade of color, is
wholly physical.
(m) There is as much difference between the principle
involved in the white American's social exclusion of the Afro-
American, which is primarily based on a difference of spiritual
characteristics, and that .pf the Afro-American's ignoble at¬
tempted exclusion of a member of his own race, who may be
spiritually, intellectually, and economically, his superior
76
RACE IDEALS
wholly based on some minor difference in the shade of the hue
of their skins, as there is between day and night.
(n) We know that there is a tendency in the thoughtless
white man to wholly base his exclusions on the same principle,
but innately the exclusion of those whom he is endeavoring
to imitate is not primarily based on color.
THE CAUSE OF THE EFFECTS SEEN IN THEIR LOW
SOCIAL STATUS.
(a) Sixth, The cause of the effects seen in the low social
status of Afro-Americans, when compared with members of
other races in this country, is discovered in their different sen¬
sations or attributes; poverty, menial status and low political
and civil status.
(b) So that when the Afro-American discriminates
against the man in his own physical characteristics with his
labor and patronage, and thereby makes the business men
of his community and country exclusively out of members of
other races, he not only makes himself, or the man in his
physical likeness, a menial and pauper, who is jim-crowed
and deprived of political and civil equality, and his physical
characteristics the badge of such condition and status, but he
also makes himself a social outcast.
the questions
77
QUESTIONS ON
v.
The following questions are designed to test the reader's
knowledge and understanding of what has been read:
ON A NORMAL MAN, OR ANIMAL.
\\ hat should be the conclusion as to the physical charac¬
teristics and traditions of the sons of Noah prior to their dis¬
persion, when the effects of different climates and physical
conditions seen on the lower species of animal kingdom, as
well as man are taken into consideration? 13, a.
Give an illustration? 13, b.
How many standards of human ideals could there have
been prior to the dispersion of the sons of Noah? 13, c.
According to the sacred scriptures how many persons
were there on earth when Noah's ark rested, and who were
they? 13, d.
Then how were the many variations in physical charac¬
teristics, customs, manners, and expressions, in the human
family now seen brought about, and have we any evidences
of their possibility? 13, e.
In the light of history, in what part and in what part of
such zone did Noah's Ark rest; and in what climate, or zones,
did each of his three sons settle; and what were the effects
on the physical characteristics of their descendants? 13, f.
Then from what are the many different physical types of
man derived? 13, g.
How did Noah's descendants become strangers t@ each
other? 14, h.
How did they regard each other when they met after
their long separation? 14, i, J.
ON THE IDEAL MAN.
When the descendants of the three sons of Noah met,
after their long separation and the many changes which dif¬
ferent climates and physical conditions had wrought in their
physical characteristics, customs, manners and expressions,
how did those of each son regard theirs when compared with
the others? 14, a.
Where did the descendants of each brother see their ideal
or proper man? 14, b. _
Does the same thing appear true m the lower species of
the animal kingdom? 14, c.
78
RACE IDEALS
How does having their ideal man, or proper man, in their
own physical characteristics effect the members of each nat¬
urally developed race? 14, d.
How does the ideal man effect the modelling, picturing,
or painting, of man? 15, d.
Has man any higher conceptions of the forms of God and
angels than himself? 15, d.
II., III., IV.
ON THE EFFECTS AND CAUSE OF, AND REMEDY
FOR, THE UNUSUAL OR ARTIFICIAL TRAINING
OF THE MEMBERS OF THE AFRO-
AMERICAN RACE.
Could any race of people pass through such training and
development of attributes, or feelings, as members of the
Afro-American race without being seriously and harmfully
effected by it? 16, a.
Could members of the Afro-American race in their pecu¬
liar environment escape having peculiar sensations, or traits
and characteristics, developed in them? 16, b.
What must we do before we shall be able to diagnose the
case and locate the cause of the peculiar disease of members
of this race in their secondary state of freedom? 16, c.
ON WRONG TRADITIONS, A CURSE.
The traditions of Afro-Americans, or black slaves, were
made to carry impressions to arouse, or develop what kind of
sensations, or feelings? 16, a.
How were, or are, such impressions made? 16, b.
Name some of the many peculiar sensations, or feelings,
which such impressions developed in black slaves and in their
descendants, the Afro-Americans? 16, c.
What does a comparison of the sensations, or feelings, of
white masters and black slaves, with regard to the master, or
slave show? 17, d.
Did white masters possess or do white people now possess
any higher admiration for themselves, or white people, or any
lower contempt for the black slaves, or Afro-Americans than
white Americans possess for themselves and Afro-Americans,
or Afro-Americans possess for themselves and white peo&le
today? 17 e.
Does observation show that white Americans and Afro-
Americans possess any different sensations or feelings in re-
THE QUESTIONS
79
lation to white people and black people today from those pos¬
sessed by white masters and black slaves in the days of phy¬
sical slavery? 17, f.
YV hat will have to be done before white Americans and
Afro-Americans can possess the feelings, or dispositions, to¬
ward white people and black people of normal white men and
black men, that is, the feelings of white men who never owned
black slaves, or black men who have never been slaves? 17, g.
As the schools of nature, or home environments, of both
races unavoidably carry impressions for developing the sen¬
sations, or feelings, of white masters and black slaves, what
will have to be done to rid white Americans and Afro-Amer¬
icans of such sensations, or feelings? 17, h.
To make the change, what should the white American
school of art be designed to do, and what different thing
should the Afro-American school of art be designed to do from
the white Americans? 17, i.
In order to develop proper sensations, or feelings, in both
races, which school of art, the white American's or Afro-
American's, should be designed to do more? 17, j.
Has the Afro-American been given any different school
of art from that of the wrhite American? 17, k.
What is an individual governed by, his feelings or his
knowledge, and are the same character of sensations or feel¬
ings, developed in Afro-Americans and white Americans be¬
fore they enter their school of art? 17, 1.
When, after being educated in the same school of art as
the white man is governed, what is the difference generally
attributed to? 17, 1.
the white Americans, the Afro-American is seen to be gov¬
erned by different sensations, or feelings, from those by which
What is this treatise designed to teach, or make man con¬
scious of? 18, m.
ON THE EFFECTS SEEN IN THE IDEAL WHITE MAN
OF THE AFRO-AMERICAN RACE.
What are the effects of the long period of unnatural, or
artificial, training of the Afro-American race as seen in the
ideal white man, husband, wife, employer, business and pro¬
fessional man, and leader of its members, and in what ways
and manners are such effects exposed? 18, 3.
How is the ideal white man effecting the entire social
body of the Afro-American? 18, b.
80
RACE IDEALS
Give an illustration of the effect on an offspring of the
race? 19, c.
ON THE CAUSE OF THE EFFECTS SEEN IN THE
DIFFERENCE BETWEEN THE ACTING MAN OF
AFRO-AMERICANS AND THAT OF OTHER
MEN.
CHAPTER III.
What is liable to happen if a doctor attempts to cure his
patient without diagnosing his case, and gaining a thorough
knowledge of the nature, origin, and progress of his disease
and how may his action be compared with those who attempt
to cure the various maladies with which members of the Afro-
American race are afflicted without any knowledge of their
nature and origin? 20, a.
Has such an attempt ever been made? 20, b.
What should be done before entering specially into the
various causes, which have produced the peculiar effects,
which differentiate members of the Afro-American race from
all naturally trained men and animals? 20, c.
COMPOSITE MAN.
Is man a composite body, and of how many inter-depend¬
ent elements is he composed, and upon what does his final
action depend? 20, a.
If either one of the three fails, or is unnaturally impressed,
how is his action effected by it? 20, b.
We should proceed to examine and value each one of the
three elemental men in the composite body of the unnaturally
developed Afro-American by comparison with the correspond¬
ing elemental man in the body of naturally trained animals
with a view to doing what? 20, c.
THE MECHANICAL MAN.
What difference is discovered in comparing the acting, or
doing, man of the composite body of the Afro-American with
that of the composite body of the white American and others,
and has his long period of adverse training tended to
strengthen, or weaken it? 21, a.
Where brawn, or muscle, alone is the requirement how
may the Afro-American be compared with other American
citizens? 21, b.
This should lead us to what conclusion? 21, c.
We cannot find his weakness, or race disease, in his
THE QUESTIONS
81
mechanical man, what element should we next examine in
search of it? 21, d.
THE INTELLECTUAL MAN.
What has been proven in comparing the intellectual, or
messenger, man of the composite body of the Afro-Americaa
with that of the composite body of the white American? 21, a.
Though the intellectual man of the composite body of
the Afro-American was limited and suppressed for a long
period of time, what proof have we that he has not been vi¬
tally injurey? 21, b.
What has kept him down, out, and ineffective? 21, c.
WThat proofs have we that the intellectual man of the
composite body of the Afro-American has not been vitally
injured? 21, d.
This proves what in relation to his intellectual man? 22, e.
Therefore if the failure of the Afn>A.merican is neither
owing to any weakness in his mechanical, nor intellectual,
man, where must we look for his peculiar weakness, or
disease? 22, f.
THE SPIRITUAL MAN.
As the spiritual man is the ruler, controller, or director,
of the composite body, if we find in comparison any difference
between the action of a member of the Afro-American race
and that of a member of other races, where should we look to
find the cause of the difference? 22, a.
What effect do we find that long years of oppression and
depression have had on the spiritual man of the Afro-Amer¬
ican when compared with the spirit of naturally trained races?
22, b.
Does there appear any difference between the ruling, or
spiritual, man of the unnaturally trained members of the Afro-
American race, and the naturally trained members of other
races, and how does such difference expose itself? 22, c.
What office does the spiritual man possess in the body of
composite man, and what is his function, when compared with
that of the intellectual, and mechanical man? 23, d.
THE FOOD OF COMPOSITE MAN.
How is each elemental man in the body of composite man
sustained? 23, a. ...
Of what is the mechanical, or physical man composed,
and how is he sustained? 23, b.
What happens to the physical man in the absence of
either bread, water, air, or exercise? 23, c.
82
RACE IDEALS
Of what is the intellectual man composed, and what
causes him to grow and multiply? 23, d.
Of what is the spiritual composed, and how is he devel¬
oped, or built up? 23, e.
By what agent is the spiritual man fed, and how many
different means of feeding the spiritual man does the intel¬
lectual man possess? 23, f.
Are sensations, or feelings, single, or in antiposing pairs,
such as love and hate, admiration and contempt, etc.? 23, g.
What is spiritual food and how is an individual prejudiced
in favor of, or against, any other individual, or object? 24, i.
On what does the prejudice in favor of, or against, an ob¬
ject mostly depend, the impression, or the manner in which
the impression is made? 24, j.
If you wish an individual, thing, or object, to grow in
favor what kind of an environment would you place him, or
it, in? 24, 1.
But, if you wish an individual, thing, or object to grow
in disfavor, what kind of an environment would you place
him, or it, in 24, m.
Having divided composite man into his three elemental
men, discussed his food and composition, and having located
the office and function of each elemental man, we are all the
better prepared to do what? 24, n.
THE AFRO-AMERICAN MADE BY ENVIRONMENT.
Though the Afro-American is seen to be a different man
in disposition from members of other naturally trained races,
is there any difference in the operation by which he was made?"
24, a.
Is there any difference in the way that the Afro-American
acquired his environment from that in which members of
other races acquired their's? 25, b.
When an environment is once made for a family, or race,,
does such a family, or race, reproduce it, and how long will it
be continued? 25, c.
Why is it hard for an individual, family, or race, to change
his, or its environment? 25, d.
Give an example illustrating this? 25, e.
What makes it harder for the Afro-American to change
his environment than members of other races? 25, £.
What different effect does it have on them, when mem¬
bers of different races are permitted and encouraged to freely
intermingle with those of any other race, while members o*
the Afro-American race, are prohibited and segregated? 25, g„
THE QUESTIONS
83
W hy is it hard for the members of a segregated race to
change their environment? 25, h.
What kind of sensations, or feelings, does the environ¬
ment of the Afro-American develop in him? 25, L
What is the effect of the dispositions, or impulses, im¬
pelled by such sensations? 25, j.
Should the Afro-American be cursed and scorned for
it? 26, k.
Have those in control of his system of training, and in
possession of the power to devise his artificial plan of train-
ing, ever seen the necessity of making any addition to the
school of art of the white American with a view to changing
the unnatural environment of the Afro-American, and of
changing the unnatural sensations, or self-governing princi¬
ples, which it is developing in him? 26, 1.
In giving the Afro-American a plan of artificial training,
what important fact is disregarded? 26, m.
Upon what principle is the white American school of art
designed, and what additional principle should be taken into
consideration, in giving it to the Afro-American, or what must
it do for the Afro-American in addition to what it does for
him? 26, n.
In case of the latter what is attempted to be done? 26, o.
What must be realized before a proper school of art can
be designed for the Afro-American? 26, p.
A SCHOOL OF ART, WHICH DAMNS IN TWO WAYS.
In how many ways is the white American school of art
damning Afro-Americans? 26, a.
After being made in a home environment designed to de¬
velop the sensations of black slaves, what kind of a school of
art has the Afro-American been given? 27, b.
The school of art given the Afro-American is a failure
first, for what reasons? 27, c, d.
The school of art given the Afro-American is a failurr
second, for wrhat reasons? 27 and 28, e, p.
In this way is the Afro-American made more agreeable
or objectionable, to members of both races, and why? 29, q.
Tf he is without white blood, his objectionable disposi¬
tion is charged up to what, and if mixed to what ? 29, r.
If the same mixed individual commits a crime, which is
generally charged up to his black blood, and if he does some¬
thing laudable which portion of his blood is credited with it?
29, s.
84
RACE IDEALS
IIow does the combination of the school of nature and
school of art, given the Afro-American, effect him? 29, t.
Does the objectionable man commenced in^ the Afro-
American's improper school of nature generally improve in
his improper school of art? 29, w.
How do members of both races view such conduct? 30, w.
What self-destructive tendency is noted in the Afro-Amer¬
ican in proportion as he is developed in his improper school
of art? 29, v.
Should he be blamed, or pitied, for his objectionable dis¬
positions ? 30, x.
ON THE CAUSE OF THE EFFECTS SEEN IN HIS
IDEAL WHITE MAN.
What was the cause of the effects seen in the ideal white
employer, business, and professional man and leader of mem¬
bers of the Afro-American race? 30, a.
What sensations, or feelings, did, or do, such customs and
habits develop i^i members of the race, and they make it seem
natural to them to do what? 30, b.
What is the final result of such customs and habits, and
how are such traditions still effecting members of this race
even now fifty years after its physical emancipation? 31, c.
When all of his environments are filled with ideal white
models, pictures and characters, where is the ideal man, of
members of this race found? 31, d.
How is the Afro-American using his economic powers?'
31, c.
Because of their ignorance of the psychological, or spir¬
itual, effects on them and their offsprings, what uses do mem¬
bers of this race make of white doll models, pictures and char¬
acters? 31, f.
When all of his environments are filled with ideal white
models, pictures and characters, what effect do they have on
the natural mental picture, or ideal man, of the offspring of
his race, and how do they effect his feelings or sensations, and
why? 32, h.
Where is the cause of the effect seen in the ideal white
complexion and straight hair of members of the Afro-Amer¬
ican race found? 32, i.
IIow are such foreign mental pictures, and the sensations
which they develop, effecting members of the Afro-American
race? 32, j.
What causes members of this race to use artificial meth-
THE QUESTIONS 85
change their color and hair so as to make them look
co*or ant* ^air of others instead of their own? 32, k.
What is the result of such unnatural mental pictures of
man ln members of the Afro-American race and why? 32, 1.
Such false ideals and standards are the cause of what?
33, m.
Should the Afro-American be cursed or pitied for his false
ideals and unnatural feelings? 33, n.
ON REMEDIES FOR REMOVING THE CAUSE OF THE
EFFECTS SEEN IN THE AFRO-AMERICAN'S
IDEAL WHITE MAN.
\\ here does observation, or experience, teach that the pe¬
culiar feelings, sensations or attributes of members of the
Afro-American race are located, and what must all remedies
for their removal be designed to do? 50, a.
What two distinct classes of diseases must a remedy to
heal the Afro-American race be designed to cure? 50, b.
What difference should there be between the artificial
training of white Americans and Afro-Americans, and why?
51, c, d.
What is the difference between the impressions carried
by the plan of the Afro-American and white American's home
environments, and what were such different impressions de¬
signed to do? 51, e.
Because of such differences between the environments of
white Americans and Afro-Americans, what should be the
difference in the requirements of the school of art of the two
races, and what should a school of art for members of the
latter race be especially designed to do? 51, f.
Having shown the effects and cause of improper or harm¬
ful sensations in parts II. and III. we are the better prepared
to do what? 51, g.
REMEDY TO REMOVE THE CAUSE OF EFFECTS
SEEN IN THE IDEAL WHITE MAN.
What is the remedy for removing the cause of the effects
seen in the ideal white man of members of the Afro-American
race, and what must each remedy be designed to do? 51, a.
In what way can each remedy be practically made ef¬
fective? 52, b.
The practical application of such remedies involve the
necessity of doing what by members of this race? 52, c.
Such remedies will involve the necessity of making mem¬
bers of this race conscious of what else? 52, d.
S6
RACE IDEALS
ON THE REMEDY FOR REMOVING THE CAUSE OF
THE EFFECTS OF THE IDEAL WHITE EM¬
PLOYER, BUSINESS AND PROFESSIONAL
MAN AND LEADER OF MEMBERS OF
THE AFRO-AMERICAN RACE.
Where is the remedy for removing the cause of the effects
seen in the ideal white employer, business and professional
man, and leader of the members of this race, which is destroy¬
ing their prosperity and keping them in an enforced state of
meniality and poverty, and their ideal white models and pic¬
tures found? 52, e; 53, f.
ON THE REMEDY FOR REMOVING THE CAUSE OF
THE EFFECTS OF THE AFRO-AMERICAN
IDEAL WHITE COMPLEXION AND
STRAIGHT HAIR.
Where is the remedy for removing the cause of the effects
seen in the ideal white complexion and straight hair of mem¬
bers of this race found? 53, a.
What will be the requirements of a system of training to
do that? 53, b.
What advantage would such a system of training be to
his offspring? 54, c.
When the Afro-American shall have had sufficient drill¬
ing in this system of training, in whom will he see his most
beautiful man, or woman? 54, d.
When members of this race shall have been made con¬
scious by the system of artificial training outlined above, what
false and ridiculous actions, ideals and standards will cease to
exist, and will they be more happy or wretched, and demand
more, or less respect, from members of other races; and will
their moral, intellectual and spiritual standards be higher, or
lower? 54, e.
ON THE MAKING AND UNMAKING OF MAN.
What have we learned in a previous lesson in relation to
man? 54, a.
How many attributes, or sensations, does the spiritual
man appear to possess, and upon which does his action de¬
pend? 54, b.
If we wish to produce a proud, self-admiring, self-serv¬
ing, self-preserving, self-defending man, what is necessary to
be done? 54, c.
THE QUESTIONS
87
Or if We wish to produce a white-admiring, self-despis-
white-serving, self-opposing, white-defending, self-de¬
stroying, man in a black man, what is necessary to be done?
55, cL«
How were the exclusively white-admiring, white-serving,
white-preserving, and white-defending, sensations of the
grown up members of this race developed, and how can they
be changed? 55, g.
In order to assist in bringing about the needed change in
the harmful, or undesirable feelings, or sensations, of members
of the Afro-American race, what impressions should the litera¬
ture used in all their environments be made to carry? 55, h.
What feelings will develop in telling a child from infancy
to manhood, "Your mother and father were nothing, and you
are nothing?" 55, i.
As means of developing self-appreciation in its members,
the parentage of this race must be made conscious of what?
55, j.
ON A CHANGE IN THE SCHOOL OF ART.
In order to develop self-appreciation in members of this
race what must be done in the school of art, and how does the
failure to do that effect whatever else is done for them? 56, a.
How are we effected when we stop to seriously consider
that, from childhood to manhood, the offspring of this race is
not given a single text book that carries an impression, in pic¬
ture, or character, calculated to develop, or increase the sensa¬
tions of admiration for the man in the physical characteristics
of his own parentage or himself? 56, b.
After being given such training and development, should
there be any surprise at the want of self-appreciation in mem¬
bers of the race? 56, c.
The work of redeeming the race from the curse of slavery
must include what? 56, d.
In observing the action of the Afro-American what is ap¬
parent to all students of humanity? 56, e.
To be scientific what should a system of artificial train¬
ing especially provide for? 56, f.
The system of artificial education should more especially
provide for the spiritual development of the individual in what
ease? 56, g.
Are any additional means provided in the school of art
devised for the white youth to aid the improperly developed
spirit of the Afro-American youth? 56, h.
88
RACE IDEALS
With what object in view should all plans for training the
Afro-American have been laid? 57, i.
What do the enemies of the Afro-American ascribe his
artificial spiritual weakness to, and do even his friends see
the cause of their failure to realize their fondest hopes of de¬
veloping the desired order of man in him? 57, j.
His friends having failed in their most cherished hopes in
his training, after proceeding on unscientific lines for three
decades, what have they concluded and commenced to do in
relation to his training? 57, k.
As means of developing, self-admiration in, and giving in¬
spiration to, their offsprings, what do all naturally developed
races, with, or without, written history do? 58, 1.
In what respect does the training of the Afro-American
offspring differ from that of such naturally developed races?
58, m.
What historical facts docs the offspring of this race need
to assist in developing self-appreciation and inspiration in
"him? 58, n, o.
What would Afro-Americans be always doing if they were
conscious of the means required to develop family and indi¬
vidual pride in their offsprings? 53, p.
Name some of the characters whose biographies they
would be constantly quoting? 58, q; 59, r, s, t, u.
What will parents see growing under their very eyes
when they shall have inspired their offsprings with such great
models and ideals? 60, v, w.
Do the achievements recited above include all the great
history of the race to which the Afro-Americans belong? 60,
x, y; 61, z.
ON EXTRACTS FROM THE ANCIENT ANCESTRAL
HISTORY OF THE AFRO-AMERICAN RACE.
Give the origin of the name "Ethiopia." 62, a.
The word "Ethiopian" was originally applied by the
Greeks to what people? 62, b.
In the early ages of the world the continent of Africa was
inhabited by whom, and from whom did they descend? 62, c.
Who were the first and most prominent of these and from
what son of Ham did they descend? 62, d.
What did the Greeks call the second family and from
what son of Ham did they descend, and name some of their
present descendants? 62, e.
By what name was the third family known to the Greeks,
and from what son of Ham did they descend ? 62, f.
THE QUESTIONS 8$
In referring to these people the term "Ethiopian" is inter¬
changed with what other term, and do the two terms refer to
the same people in the Old Testament? 62, g.
Do the two terms describe the same things? 62, h.
Where was the chief locality of the African branch of the
"Ethiopian" race? 62, i.
Do the descriptions which Herodotus give of the physical
characteristics of the ancient Ethiopians differ materially from
those of the modern Africans? 62, j.
What does Volney say about his impressions when he
visited the Sphinx? 63, k.
What does Herodotus say about the Egyptians in book
II. and III.? 63, 1, m.
What does Hereen say about the annals of the Egyptian
priests, and of other nations in relation to the Ethiopians? 63,
n, o.
What astonishing question did Volney ask the members
of his race with regards to the achievements of the Negro-
race, and what ruins stand as monuments to their greatness?
63, p, q.
What does Count de Gobineau say in relation to the black
race, and in what way is his prejudice or ignorance shown?
63, r; 64, s, t, u, v.
What does Rawlinson say in relation to the builder of
Babylon? 64, w.
What does Baldwin say in relation to the establishment,
of Cushnite colonies, and at what period of time? 64, x, y.
What does Baldwin say in relation to the doctrine of su¬
perior and inferior race? 64, z, 64, a, a.
What is necessary to explain the facts in the oldest re¬
corded traditions? 65, b, b.
What one of the sons of Noah is Arabia the land of, and
by what other name was Arabia formerly known? 65, cc.
Yv hat other lands did the descendants of Ham occupy
besides Arabia? 65, d, d.
Can the modern calumniators and detractors hide the
grandeur and brilliancy of the achievements of the ancestry
of the Afro-American race? 65, (ee), (ff).
Where does the index finger of all history jDoint for what
is grandest and best in human achievement? 56, (gg).
What else did the illustrious- ancestry of the Ethiopian
race do to establish their title to their achievements in all com¬
ing ages? 65, (hh).
90
RACE IDEALS
THE EFFECTS, CAUSE AND REMEDY
For the Peculiar Conception, Customs, Manners,
Etc., of Afro-Americans.
ON THE EFFECTS OF THE PECULIAR CONCEP¬
TIONS, CUSTOMS, MANNERS, ETC., OF
AFRO-AMERICANS.
How are the effects of the long period of unnatural train¬
ing and development of the Afro-American race seen in the
conceptions, customs, manners, habits and expressions, of its
members, when compared with members of other races? 18,
a, b, c, d.
ON THE CAUSE OF THE EFFECTS SEEN IN THE
PECULIAR CONCEPTIONS, CUSTOMS,
MANNERS OF AFRO-AMERICANS.
Where is the cause of the effects seen in the peculiar con¬
ceptions, customs, manners, habits and expressions, of mem¬
bers of the Afro-American race, when compared with members
of other races, discovered? 33, a.
How did Afro-Americans of today come in possession of
such conceptions, customs, manners, habits and expressions?
33, b.
What, and how many sets of conceptions, customs, man¬
ners, habits, and expressions, were black slaves and white
masters given in the plan of slavery, and are they still in prac¬
tice? 33, b.
What is the custom of the southern white man in relation
to the old slavish traditions? 33, c.
How long will these old traditions develop the sensations
of white masters and black slaves, and for what conditions
are they responsible? 33, d.
ON THE REMEDY FOR REMOVING THE CAUSE OF
THE EFFECTS SEEN IN THE PECULIAR
CONCEPTIONS, CUSTOMS, MANNERS,
ETC., OF AFRO-AMERICANS.
Where can the remedy be discovered for removing the
cause of the effects seen in the peculiar and harmful concep-
THE QUESTIONS 91
tions, customs, manners, habits and expressions, of members
of the Afro-American race, and the means of making them
conscious of how different such conceptions, customs, man¬
ners, and expressions, make them from the members of other
races? 65, a.
W hat must such a new system of reasoning and training:
make them additionally conscious of in relation to the dilfet-
ent values of money; how it effects them and their offsprings,
when they are excluded from the position and marriage por¬
tion which the profits on their existence make; of the fact that
if they do, not so use their labor and patronage that the profits-
on them will change their low economic condition and status,
the whole object of their emancipation as a race is a failure;
and of the fact that their custom and disposition to serve a
member of the white race in preference to a member of their
own race, are the custom and disposition of black slaves? 57, b.
What additionally should this new system of reasoning
and teaching make Afro-Americans conscious of in relation
to their double sets of manners and expressions by which they
use one set in meeting and addressing members of the white
race, and the other set in meeting and addressing members »f
their own? 66, b.
What should such a system of reasoning and training
make Afro-Americans additionally conscious of in relation to
the general disposition of their members to be jealous of, and
oppose each other when they acquire possession, or position,
above themselves, which they do not feel and do in case of
members of other races? 66, b.
As the result of such training and custom, what is the dif¬
ference between the manner in which members of this race
generally speak of the possessions of each other; and those of
members of other races, and what do they do to prevent the
success of each other? 66, c.
How have such feelings and disposition on the part of
Afro-Americans effected the prosperity of their race, and can
too much be done to cure them of such destructive feelings
and disposition? 66, d.
ON THE EFFECTS SEEN IN THE POVERTY AND
LOW ECONOMIC STATUS OF THE
AFRO-AMERICAN RACE.
The effects of the long period of adverse training on the
^fro-American race, are seen among its members in what
way?
RACE IDEALS
ON THE CAUSE OF THE EFFECTS SEEN IN THE
POVERTY AND LOW ECONOMIC STATUS
OF THE AFRO-AMERICAN RACE.
Where is the cause of the effects seen in the poverty and
low economic status of Afro-Americans discovered? 34, a.
Why is the Afro-American today seen almost as much
inclined, or disposed, to appreciate a white man and depreciate
a black man and to serve, or carry what he produces to, or
to bring what he consumes, or uses, from, a white man only,
as his slavish ancestor; and what does he really do in follow¬
ing such customs and dispositions? 34, b.
What are the custom and disposition of members of the
white race in giving the Afro-American employment and what
condition and status do they assist in keeping him in? 34, b.
Before the Afro-American can change his low economic
status and condition, what will have to be done? 34, c.
Writh what feelings, or sensations, are we moved when we
observe that even the educated members of the race have not
yet learned this simple, but all important lesson, as witnessed
in the use, which they make of their economic powers, and it*
their being governed by the same slavish customs and dispo¬
sitions, as their slavish grandfathers, by which they are hardly
as able to make the place, which they are trained in school to
fill as their illiterate brothers? 35, d.
What is the difference between a man, who sacrificingly
makes a place for himself, and another man, who like a para¬
site, is wholly dependent upon others for the place, which he
611s? 35, e.
What is the cause of the industrial weakness of the Afro-
American? 35, f.
if the Afro-American had not been impelled by slavish
sensations since his emancipation, what would be his posses¬
sions today? 35, g.
When compared with the white man is the Afro-American
richer or poorer than he was forty years ago? 35, h, 36, i, j. k,
3; when compared with 1900 ? 36, m.
What does the federal census of 1900 show in relation to
the agricultural wealth of South Carolina and Georgia in 1870,
•when compared with 1900 ? 28, m.
What do latest statistics show the total wealth from all
sources of Afro-Americans in South Carolina and Georgia,
which they gained during those thirty years in which thsir
respective states were making such great gains in agricul¬
tural wealth? 36, n.
THE QUESTIONS 93
IIow can we prove how many times richer than the col-
.°* their states, the white people of Georgia and
wouth Carolina, were in 1900 than they were in 1870? 36, o, p.
question may be asked how is that possible, when
Afro-Americans performed 80 per cent, more of the labor, and
what is the answer? 36, q, 37, r.
W here may we discover the cause of the commercial weak¬
ness of the Afro-American race? 37, s.
Since according to the census of 1900 the Afro-American
race constituted about 12 per cent, of the population, what per
cent, of the commerce of the country should that race be cred¬
ited with? 37, u.
What do^ statistics show in relation to our foreign com¬
merce in 1905, and how many times do political economists
say that the domestic commerce of a country is more than its
foreign? 37, v.
Since the Afro-American race constituted 12 per cent, of
the population, what should have been, or were, its proportion
of the foreign and domestic commerce of the country during
the year? 37, w.
As there is a gross profit of at least 25 per cent, on com¬
mercial transactions, what was the amount of the gross profit
on the Afro-American commercial transactions during that
year? 37, x.
If the profits on the commerce of this race had been left
among its members even for that one year, what would have
been the results? 37, y.
ON THE EARNING CAPACITY OF A DOLLAR.
Besides what the Afro-American is losing, in the self-
destructive use, which he makes of his patronage in the im¬
mediate business transactions, is he losing anything else? 38, a.
How is an individual, unaccustomed to calculate the ac¬
cumulative value of a dollar, impressed when informed that
its possible earning capacity is greater than that of an ordi¬
nary laborer ? 38, b.
Is there anyone, who would likely dispute this statement?
38, c.
Where is the ignorance of members of the Afro-American
race seen most ? 38, d.
^\re there anyone, who are likely to deny the facts that
they are poorer, and are we in possession of the facts to prove
it? 36, i- j.
94
RACE IDEALS
What statistics may be used to prove that the Afro-
American race, when compared with the white race, was
poorer in 1900 than it was in 1870? 36, k.
In which line of business has the Afro-American made
his greatest material progress? 36, 1.
What do they see, and fail to see, in the business tran¬
sactions, and what is bound up in the things that they do not
see? 38, e.
In an active business community how many times may
a dollar change hands in a day, and what gross profit does
it usually earn on each exchange? 38, f.
Give an illustration of the possible circulation, and earn¬
ing capacity of the dollar in an active business community to¬
day, which the Afro-American labored for yesterday? 38, g,
h, i.
It is thus seen that in seven exchanges one dollar made
a profit of what, and when all the exchanges of the dollar
earned by the Afro-American are made among members of
other races instead of his own what happens? 39, j.
ON CONSUMPTION ABOVE ECONOMIC CONDITION.
Who does the Afro-American make his model in food
and raiment, the rich, or poor, white man, and how is it ef¬
fecting his economic conditions and status? 39, a.
Does the Afro-American generally use the same, or a
higher grade of food and raiment than the white man in his
economic condition, and how is such custom effecting his
economic condition and status? 39, b.
ON BUSINESS IGNORANCE.
When combined with his self-opposing sensations, or
feelings, what is the greatest cause of the low economic status
and povertv of the Afro-American, and this cause results
from the failure of his home environment to do what? 39, a.
The Afro-American's business, or economic ignorance
causes him to use his economic powers to leave the profits on
his existence where? 39, b.
Where is the main cause of his business ignorance and
self-opposition discovered, and in what way are his tradi¬
tions the cause? 40, c.
Is the Afro-American conscious of how wonderfully he
is handicapped by his environment, and by the failure of his
traditions to carry impressions to develoo the same sensa-
THE QUESTIONS 95
t,flf H ?r *ee^n§'s> °f self-appreciation, self-preservation, and
SC ^ Se' *n him, t^iat environments and traditions of
members of other races are developing in them in favor of
themselves? 40, d.
ON AN ALARMING PROSPECT FOR AFRO-
AMERICANS.
What is alarming1 to the observing well-wisher of the
Afro-American race? 40, a.
What service did Afro-Americans formerly have a mon¬
opoly of, and how was a member of the white race regarded,
who accepted such service? 40, b.
W hat portion of the service of their community did the
ancestors of the Afro-American race, have besides the physi¬
cal labor of the fields and factories? 40, c.
Did they manage to get a living out of the small com¬
pensation given them? 40, d.
What has taken place during the past forty years in
relation to the original field of employment of members of
this race and it is growing greater or smaller? 40, e.
In what ways are the employment of members of th«
Afro-American race being curtailed, or in what ways are
they losing out in the field of employment? 41, f.
W'hile Afro-Americans are losing one class after another
of employment made by others, which members of their race
formerly had, on the one hand, are they in the same propor¬
tion making or creating employment for themselves on the
other? 41, g.
What prevents Afro-Americans from making every order
of employment for themselves that any other people possess?
41, h.
If the tendency on the part of the white man to deprive
them of their accustomed employment continues, and Afro-
Americans do not become conscious of the absolute necessity
of spending their patronage and influence at any sacrifice to
make a place for themselves what must take place with re¬
gards to their existence within the next twenty years? 41, i.
While such alarming tendencies are on the increase, what
are the most of their leaders engaged in doing? 41, j.
What kind of leadership is the Afro-American in need of?
41k.
How long will the Afro-American race retain its present
races disclosed in their political status? 41, 1.
$6 RACE IDEALS
ON THE REMEDY FOR REMOVING THE CAUSE OF
THE EFFECTS SEEN IN THE POVERTY AND
LOW ECONOMIC STATUS OF THE RACE.
The remedy for removing the cause of the effects of un¬
natural training and development as seen in the low economic
status and conditions of Afro-Americans, is discovered in a
system of reasoning that would make them conscious of what
four important things? a.
What must the Afro-American be made to realize in re¬
lation to the environments designed to breed white masters
and black slaves, and the difference between the spirits, or
sensations, which were generated by the difference in
thoughts which they were made to carry? b.
What were the two separate environments of the insti¬
tution of slavery designed to do in relation to man, and did it
make the same order of man in both races? c.
When the means for developing such contradictory sen¬
sations in white and black people had been fully produced,
the institution of slavery was equipped for automatically do¬
ing what? d.
As the respective environments, or schools of nature of
the two races only carry impressions for developing their cor¬
responding spirits, or sensations, how long must they go on,
especially the Afro-American race, suffering from the direful
consequences of such sensations? e.
In order to change the sensations and dispositions of
black slaves of white masters, which their school of nature
unavoidably develops in them, what changes must be made
in the School of Art of Afro-Americans? f.
What effects are the peculiar sensations, developed in
their native environment, having on the industries and busi¬
ness of Afro-Americans? f.
THE EFFECTS OF THE ADVERSE TRAINING OF THE
AFRO-AMERICAN AS SEEN IN HIS LOW POLI¬
TICAL STATUS.
Plow are the effects of the bad training of members of
the Afro-Americans, when compared with that of members of
other races disclosed in their political status? 19, b.
THE QUESTIONS
97
THE CAUSE OF THE EFFECTS SEEN IN LOW
POLITICAL STATUS OF AFRO-AMERICANS.
Where is the cause of the effects seen in the low political
status of members of the Afro-American race discovered and
what is it the result of? 42, a.
in keeping the Afro-American in the status of menial and
scavenger, is the white American impelled by the sensations
of hatred, or is he governed by the sensations and customs of
white masters, just as the Afro-American is governed by the
sensations and customs of black slaves, when he discriminates
against himself, or other members of his own race, with his
labor and patronage? 42, b.
According to the genius, or spirit, of the white man's
civilization, who should rule the community, and when the
Afro-American uses his economic powers, his labor and pat¬
ronage, to give his white neighbors the industries, business,
and wealth of his community, what power does he at the
same time in so doing give them? 42, c.
If the Afro-American, since his physical emancipation,
had so used his labor and patronage that the profits on them
would have given him his proportion of the farms, or other
industries, and of the business in all urban communities, or
towns, in which he resided, how would it have effected his
political status? 42, d.
What does experience teach in relation to the Afro-
American's discrimination against himself? 42, e.
Can the Afro-American ever expect to enjoy political
equality with members of other races, while he occupies a
menial's or scavenger's status as a race? 43, f.
ON COLOR A BADGE, BUT NOT THE CAUSE.
Are the physical characteristics of the Afro-American race
the cause of its social ostracism? 45, a.
By assigning the cause of all the peculiar ills from which
they suffer as a race to their color, what harmful use are Afro-
Americans making it? 45, b.
By assuming that the discriminations and rebuffs with
which they are met are owing to the color of their skin, what
are Afro-Americans destroying? 45, c.
How are such false assumptions effecting members of
this race, and why? 45, d.
Have such men as the Gillmans, Vardamans and Dixons.
y anatomically, physiological, or psychological, between
KACE IDEALS
the fundamental construction of white and black men on
which to hinge their false theories? 45, e..
Why should we despise the terni "Negro" as applied to
our race? 45, f.
As a race designation is the term scientific and applica-
bly and what does its acceptance by Afro-Americans signify ?
45» £•
What reasons may be offered for its acceptance by Afro-
Americans? 45, h.
What impression did contrasting the difference between
the effects of Christianity and Mohammedanism on the na¬
tive of Africa make on the learned Dr. Blyden? 46, i.
Is the fault in Christianity or its application? 46, j.
What difference did he note between the black disciple
of Mohamet in the interior of Africa, and that of Christianity
on the coast and in America; what was the cause of such
difference, and which one of the two did he choose as the re¬
ligion of his people? 46, k.
When the white man sees the same difference between
the results of Christianity and Mohammedanism, as applied,
what does he call the superior product of Mohammedanism?
A MOST IMPORTANT LESSON.
What is a most important lesson for Afro-Americans to
learn? 43, g. > .
What remarkable fact is impressed upon one in listen¬
ing to the conversations and observing the conduct of mem¬
bers of this race ? 43, h.
What truth have Afro-Americans not learned in relation
to friendship ? 43,
If, since their physical emancipation, Afro-Americans had
sacrificingly left the profits on their labor and patronage
among themselves, instead of among others, how would it
have effected the friendship of others for them? 43, j.
The way in which Afro-Americans dispose of their labor
and patronage, do members of other races have to ask their
friendship m receiving the profits on them? 43, k.
What is the cause of the hostile, or unfriendly, sensations
which members of the Afro-American race expose toward the
material advancement or elevation of each other? 43, 1.
Being housed, shod, hatted, clothed, fed, rewarded and
punished alike was the chief social training of the ancestors
of this race, and how did they feel when another member of
THE QUESTIONS 99
their race was housed, shod, clothed, or fed, superior to others,
♦ above them, or as to the wealth of their white mas¬
ters? 44, m. (
How did Afro-Americans, their descendants, come in pos¬
session of such harmful conceptions, and customs? 44, n.
If each member of this race would stop to recall the com¬
mencement of the feelings of envy, jealousy and opposition of
which he finds himself in possession for other members of his
own race, where would he locate it, and is he by word or
action transmitting such feelings to his descendants? 44, o.
ON THE REMEDY FOR THE REMOVAL OF THE
CAUSE OF THE EFFECTS SEEN IN THE
LOW POLITICAL STATUS OF AFRO-
AMERICANS.
Where is the remedy for removing the cause of the effects
t in the Afro-American's low political status discovered, and
why and what, do Afro-Americans when they give their in¬
dustries, business, and wealth, to members of other races?
71, a.
What should Afro-Americans be caused to see in rela¬
tion to rulers, should they expect others to do more for them
as menials and scavengers, than they do for such classes
among themselves, and do they make their rulers when they
cast the piece of white paper called a ballot, or when they
spend their patronage? 71, b.
How many ballots have Afro-Americans been casting
for others in the shape of pennies, nickels, dimes and dollars,
to every ballot for themselves in the shape of a piece of white
paper, since their emancipation? 71, c.
When the Afro-American shall have become wise enough
in the use of his patronage, like members of other races and
shall have acquired the disposition to give himself, or mem¬
bers of his own race, the industries, business, wealth, honor¬
able and highly paid employment, and influence, of his com¬
munity, and shall have acquired the same courage and nobler
feelings oi citizenship, which members of other races possess,
what will he find in 71, c?
When the white man sees the same difference between
the relation to his political power and status? 72, d.
Does Vardaman of Mississippi, or Haskill of Oklahoma,
obiect to the Afro-Americans in Mound Bayou, or Boley elect¬
ing their officers and ruling their municipalities, and would
t&be the same if they owned the industries, business, and
olth oi a country, congressional, district or state? 72, e.
\vc *
100
RACE IDEALS
What prevents members of this race from owning the
community, town, county, congressional district, or state, in
which they constitute a vast majority of the population? 72, i.f
On what is political equality based, and what must be de¬
veloped in Afro-American? 72, g.
ON COLOR A BADGE, BUT NOT THE CAUSE.
Are the physical characteristics of the Afro-American
race the cause of its social ostracism? 45, a.
By assigning the cause of all the peculiar ills from which
they suffer as a race to their color, what harmful use are Afro-
Americans making of it? 45, b.
By assuming that the discrimination and rebuffs with
which they are met on every hand are owing to the color of
their skin, what are Afro-Americans destroying? 46, c.
How are such false assumptions effecting members of
this race, and why? 46, d.
Have such men as the Tillmans, Vardamans and Dixons
any anatomical, physiological, or psychological differences
between the construction of white men and black men on
which to hinge their false theories? 46, e.
Why should we despise the term "Negro" as applied to
our race? 46, f.
As a race designation is this term scientific and applica¬
ble, and what does its acceptation by Afro-Americans signi¬
fy? 46, g.
What reason may be offered for its acceptation by mem¬
bers of the race? 46, h.
What impression did. contrasting the difference between
the effects of Christianity and Mohammedanism as applied on
the native African make on the learned Dr. Blyden? 47, i.
Is the fault in Christianity, or its application? 47, j.
What difference did he notice between the black disciple
of Mohamet in the interior, and that of Christianity on the
coast and in America, what was the cause of such difference,
and which one of the two did he choose as the religion for
his people? 47, k, 1, m.
When the white man sees the differences in members of
the same race as the results of Christianity and Mohamme¬
danism as applied, what does he call the superior product of
Mohammedanism? 47. n.
THE QUESTIONS
101
ON THE EFFECTS SEEN IN THE LOW SOCIAL
STATUS OF AFRO-AMERICANS.
VV hat is the effect of unnatural training and development
on the social status of Afro-Americans ? 19, e.
THE CAUSE OF THE EFFECTS SEEN IN THE LOW
SOCIAL STATUS OF AFRO-AMERICANS.
A\ here is the cause of the effects seen in the low social
status of Afro-American, when compared with members of
other races discovered? 76, a.
When the Afro-American discriminates against members
of h o *ac3 with his labor an d pa tronageandthereby
makes the business and professional men of his community
and country exclusively out of members of other races, what
does he make of himself and people? 76, b.
The remedy for changing the social status of Afro-Amer¬
icans is discovered in changing their spiritual, economic, po¬
litical and civil state.
ON THE REMEDY FOR THE REMOVAL OF THE
CAUSE OF THE EFFECTS SEEN IN THE LOW
SOCIAL STATUS OF AFRO-AMERICANS.
Where is the remedy for removing the cause of the ef¬
fects seen in the low social status of Afro-Americans to be
found? 74, a.
Do people with different sensations, or feelings, make a
harmonious social body? 74, b.
Where is this fact emphatically true, and what is the dif¬
ference between the sensations developed in the environments
of white Americans and Afro-Americans, and why? 74, c.
Why cannot two such radically different developed be¬
ings as white Americans and Afro-Americans intermingle as
social equals? 74, d. >
What is the remedy for removing the cause of the effects
seen in the low social status of Afro-Americans, and what will
_11ru t-emedy require; and what is the result of men thinking
alike and thinking differently? 74, e.
Then social intermingling is primarily based on what prin¬
ciple ? 74, f.
Do any people regard their menials and scavengers as
their social equals? 75, g.
Is the term "social equality" as generally applied in this
country, properly used, and if not, why not? 75, h.
102
RACE IDEALS
What other term is "social equality" used instead of, and
do the two terms bear the same significance? 75, i.
What is basing superiority on a light skin and inferiority
on a dark skin, and the propriety of social intermingling on
such basis declaring? 75, j.
How far is social exclusion of the Afro-American based on
physical characteristics, and when the Afro-American at¬
tempts to base his social standards on approaches to the phy¬
sical characteristics of the white man, is he basing them on
the same principle as the white American? 75, k.
What is the difference between the white American's
segregation, or social ostracism, and the Afro-American's at¬
tempted social lines of demarkation? 75, 1.
Why is there as much difference between the white Amer¬
ican social exclusion of the Afro-American and the Afro-
American's attempted exclusion of darker hues in his own
race as there is between day and night? 75, m.
ON THE EFFECTS OF IMPROPER TRAINING OF
AFRO-AMERICANS AS SEEN IN THEIR
UNDESIRABLE CIVIL STATUS.
How have improper training and development effected
the civil status of Afro-Americans, when compared with mem¬
bers of other races? 1, d.
ON THE CAUSE OF THE UNDESIRABLE CIVIL
STATUS OF MEMBERS OF THE AFRO-
AMERICAN RACE.
Where is the cause of the undesirable civil status of Afro-
Americans discovered? 44, a.
What are members of all races seen doing in relation to
the admittance of the menials and low caste classes into their
places of public accommodation and amusements of even their
own race? 44, b.
What value does the Afro-American place upon the man
in his physical characteristics, when impelled by the feelings
of black slaves, he discriminates against the members of his
own race with his labor and patronage, and thereby gives the
business and wealth of his community to the man with differ¬
ent physical characteristics? 44, c.
When the Afro-American finds himself, in travelling
through his own country, barred out of all decent places of
public accommodation, upon whom should he place the
blame? 44, d.
THE QUESTIONS
103
What harmful facts does he appear to be unconscious of?
How are the decent places of public accommodation and
public amusement among members of other races maintained?
^5, f.
W' hen the Afro-American leaves all the profits on his ex¬
istence to make the industrial and commercial captains, and
their highly paid employees, among members of other races,
who resent his presence in public places patronized by them¬
selves, what does he deprive himself of, and in what way does
he do it? 45, g.
It the Afro-American had given himself his proportion of
the industries and business of his community, how would it
have effected his civil status? 45, h.
How do the feelings which cause the Afro-American to
discriminate against other members of his own race, harm him
besides making a menial and pauper of him? 45, i.
ON THE REMEDY TO REMOVE THE CAUSE OF THE
EFFECTS SEEN IN THE AFRO-AMERICAN'S
UNDESIRABLE CIVIL STATUS.
Where is the remedy for the removal of the cause of the
effects seen in the low and undesirable civil status of Afro-
Americans discovered, and what impressions should such spe¬
cially provided artificial plans carry, and what should such im¬
pressions cause them to do, and why? 73, a.
What is civil equality dependent upon, and why; and
when the physical characteristics of a class, or race, as in case
£>f Afro-Americans, become the badge of an ignoble spiritual
state, poverty and meniality, and a low political status, how
<lo such physical characteristics effect the civil status of their
possessors? 73, b.
What must Afro-Americans do if they wish to change
their low civil status ? 73, c.
Ways and means must be found to arouse sensations in
them for doing what; do they make their status of poverty,
meniality and political inequality, and their physical character¬
istics the stage of such low status and thereby lay the foun-
Nation for their low civil status and treatment? 73, d.