Selections from WEB DuBois

Chapter 3

Booker T. Washington rose to prominence in the American Negro community after 1876, a period marked by fading war memories, commercial development, and hesitation among freedmen's sons. His simple, definite program of industrial education, conciliation of the South, and silence on civil and political rights gained national attention, appealing to a nation focused on economic growth rather than racial sentiment.

His "Atlanta Compromise" speech declared, "In all things purely social we can be as separate as the five fingers, and yet one as the hand in all things essential to mutual progress." This statement was interpreted by Southern radicals as a surrender of civil equality and by conservatives as a working basis for understanding. Washington also successfully gained consideration in the North by aligning with the ideals of triumphant commercialism and material prosperity.

While largely gaining public approval, Washington faced varying degrees of criticism:

  • South: He had to navigate carefully, as criticism could threaten his popularity, particularly regarding instances like alluding to color-prejudice at a Chicago celebration or dining with President Roosevelt.

  • North: Some felt his counsels of submission undermined true manhood and his educational program was too narrow, though this criticism often remained unspoken.

  • Among Negroes: He encountered the strongest and most lasting opposition from educated and thoughtful colored men, who, despite admiring his sincerity, deeply regretted the widespread acceptance of his theories.

Critics highlight the triple paradox in Washington's position:

  1. He aimed to create Negro artisans and businessmen, yet these classes cannot defend their rights without suffrage.

  2. He insisted on thrift and self-respect, while simultaneously advocating for silent submission to civic inferiority, which could erode racial manhood.

  3. He promoted common-school and industrial training but depreciated higher education, despite the fact that even Tuskegee depended on teachers trained in or by graduates of Negro colleges.

An opposing group of Negro leaders argued for "three things": the right to vote, civic equality, and the education of youth according to ability. They maintained that true progress depended on forthright insistence on rights and a comprehensive educational system built upon well-equipped colleges and universities, rather than voluntarily surrendering rights or consistently belittling themselves.

The text concludes by asserting that while Washington's promotion of thrift, patience, and industrial training is valuable, his apologies for injustice, devaluing of voting rights, and opposition to higher education must be firmly opposed. It argues that the burden of the "Negro problem" rests with the entire nation, emphasizing the duty of black men to strive for equality based on the principle that "all men are created equal," even if it means disagreeing with an honored leader.

Chapter 5

The chapter opens with a description of Atlanta, a city that rose from the ashes of the Civil War with a focus on commercial development and material prosperity. This striving is likened to the myth of Atalanta, who would only marry the man who could outrun her. The narrator suggests that Atlanta, like Atalanta, is tempted by "golden apples" (wealth and material gain), leading it to risk profaning the "Sanctuary of Love" by prioritizing the "Gospel of Pay" over the "Gospel of Work" and higher ideals. This pursuit of wealth is presented as a prevalent issue not only in the white South but also within the Black community.

The text laments the decline of older ideals among both white Southerners and Black people, with a rising "Mammonism" replacing more noble aspirations. Historically, Black leaders like preachers and teachers were influential, but now the focus shifts toward those with property and money, mirroring the broader societal trend. This raises a crucial question: if the Black community, like Atalanta, succumbs to the allure of golden apples, will it lose its pursuit of righteousness, knowledge, and freedom?

In contrast to this materialistic tendency, the chapter highlights Atlanta University as an "oasis" where students pursue a liberal arts education, delving into truth, beauty, and goodness. This institution represents the "Wings of Atalanta," offering a path to broader culture and a vision of life beyond mere job training or monetary gain. The narrator argues that true progress for both white and Black communities in the South depends on cultivating thoroughly educated individuals capable of critical thought and broad perspective, rather than simply vocational skills. Mistakes were made in the past by underestimating the importance of universities and broad education, and the new challenge is to ensure that both white and Negro universities thrive, fostering leaders who can bring about a "decent and dignified peace" through culture, tolerance, and a commitment to higher ideals over sordid money-getting. The burden of achieving true humanity rests on a ceaseless pursuit of truth and righteousness, with the university as its foundational stone.

The main point of Chapter 5 is to critique the pervasive focus on material wealth and commercialism in Atlanta and, by extension, the South, for both Black and white communities. It uses the myth of Atalanta to illustrate how prioritizing "golden apples" (wealth) can lead to the neglect of higher ideals like righteousness, knowledge, and freedom. The chapter then contrasts this with the importance of liberal arts education, epitomized by institutions like Atlanta University, advocating for comprehensive higher education as the crucial foundation for true intellectual, cultural, and societal progress, rather than solely vocational training.