Читать книгу Twentieth Century Negro Literature - Various - Страница 12

REV. JOSHUA H. JONES.

The Rev. Joshua H. Jones was born at Pine Plains, South Carolina, June 15, 1856. He professed religion at ten years of age and joined the Shady Grove A. M. E. Church of the Bull Swamp Circuit, South Carolina. At the age of fourteen he was made Sunday School teacher, and at the age of sixteen Sunday School superintendent. By the time he was eighteen he had served in all the local spiritual offices of the church, and was then licensed as a local preacher by the quarterly conference of said circuit. The pastors soon discovered his usefulness and aid to them. He was a diligent student and an ardent churchman, and acquired education rapidly. At the age of twenty-one years he entered the Normal Department of Claflin University, Orangeburg, South Carolina, and in 1880 finished the Normal and College Preparatory Courses. He then taught and preached one year, after which he returned to Claflin University, and in 1885 graduated with the degree at A. B. Not daunted nor yet satisfied with his attainments he came north, studied awhile at Howard University, Washington, D. C., thence to Wilberforce University, where in 1887 he graduated from the Theological Course with the degree of B. D. In 1893 Wilberforce University conferred upon him the degree of D. D. in recognition of his superior worth and ability. In June, 1900, he was elected President of Wilberforce University, and a year later Claflin University conferred upon him the degree of M. A.

As a minister of the Gospel he has been pastor in charge of Williams Chapel, Orangeburg, South Carolina; Branchville Circuit, South Carolina; Fort Motte Circuit, South Carolina; Wheeling, West Virginia; The Holy Trinity Church, Wilberforce, Ohio; Lynn, Massachusetts; Providence, Rhode Island; Columbus, Ohio; and Presiding Elder of the Columbus District, Ohio Conference; Pastor at Zanesville, Ohio. In all an unbroken period of thirty-six years of church work and twenty-eight years in the ministry he has never known a failure. His labors have been indefatigable and his ministrations clean and inspiring.

In his public services he has been an inspiration to the race. For fourteen years he has been a Trustee of Wilberforce University, five years Trustee and Secretary of the Normal and Industrial Department at Wilberforce, and a constant and ardent helper in the establishment and development of the same. For six consecutive years he was elected and served as member of the Columbus Board of Education, and through his efforts six colored teachers were put into the mixed schools of Columbus, Ohio, as teachers.

In private affairs he has been industrious, frugal, economical and administrative. He has accumulated a comfortable estate and stands well with the banking and business circles of Columbus, Ohio, and pays taxes on a tax valuation of $10,000.

He has always been an ardent lover of his race, of his church, of his country and his God, and has always been a striking figure in the circles of men wherever his lot has fallen. Fifteen years ago he was elected Dean of Allen University, Columbia, South Carolina; eight years ago Professor of Theology in Payne Theological Seminary, neither of which he was able to accept because of heavy demands upon his energy elsewhere. In 1890 he was elected delegate to the Methodist Ecumenical Conference and has been several times delegate to the General Conference of the A. M. E. Church, and in 1900 was a strong candidate for the Bishopric, receiving fifty or more votes on the first ballot. In his present position he bids fair to give the church good service.

If this question is to be answered affirmatively or negatively, I emphatically say no. If the question be asked inquiringly, carrying with it the thought of race experience, race opportunity, race status and the variations growing out of these, then I would give the dubious answer, yes and no. In the first place, all things are educative and all forms of education have a definite relation to all other forms of education, and all educational processes have definite relations to all other educational processes, so all of these factors make for unity in education, and the completest education is that which embraces the greatest number of educational factors. It is perfectly true that educational processes may be varied so as to suit varying ideals or they may be varied so as to accomplish certain ends, for unvarying sequences follow definite antecedents; even so educational systems may be framed for the accomplishment of varying results or definite results as the framers of such systems may determine to suit the conditions of mankind as conceived at any given time. The end in view in an educational system is everything. What the chosen end of any system of education may be ought to depend upon the institution of the country in which a people lives and every educational system should be framed so as to utilize all of the agencies and involve all of the processes that make most rapidly for the achievement of the end in view.

If the end in view is serfdom for the Negro, then a vast amount of industrial training by rote, minus the natural sciences and mechanic arts for the generation of capacity, plus such rudiments in arithmetic, reading and writing as will enable him to be an efficient workman under the directions of others is the requisite. If it is the desire to make the Negro a useful agent in the production of wealth through the operation of the basal industries, in the largest quantity or the highest quality for the smallest amount of outlay, then a still higher class of training would be necessary, whether this production of wealth be for the good of self or for the common good of society. But if the end in view is to prepare him for the higher responsibilities of American citizenship, involving as that citizenship does the relationships, obligations and duties which devolve upon freemen and equally binding upon him as upon the whites in a democratic society or in a country of the people, for the people and by the people, it is evident that such a system must have structural affinity with such a system of education carried on by the whites and for the whites. In other words, such must be his education that his whole being is developed and in him there is the largest generation of capacity, insight, foresight, the power to think with proportions so as to give him that mastery over his environments and over the questions of common good which will enable him at all times to do the right things, the wisest things, the best things under any given circumstances in the midst of which he may be thrown. Any educational system that has an aim short of this as its end will certainly fail to prepare the Negro for the high duties which belong to a free individual in a democratic society.

Why should the Negro be given an education different from that given to the whites? Is he not a man? Is he not a free man? Is he not a citizen? Is he not held responsible by society for the performance of duties enjoined upon him by law? Is he not a subject of government? As a subject of government, ought he not participate in the affairs of the government? I think it will be admitted by all fair-minded men that all governments are for the welfare of the governed. Now, since the Negro is more interested in his own welfare than anybody else is and since to have a thing well done you had better do it yourself, since also his welfare is shaped by any government under which he lives, it must necessarily follow that his best good requires that he participate in the affairs of that government if he is to continue to be a free man. It is argued—and that not without some degree of reason—by part of the more favored people in this country, that the gift of the high privileges of citizenship carries with it the demand that the recipients of these gifts possess the capacity to exercise them for the common good of all who belong to the body politic. They also argue that human conditions for government are grounded in intelligence, virtue and property. So good, so well. But how is the Negro to acquire intelligence, virtue and property according to the American standard if his education is to be according to an un-American system? There are four fundamental American doctrines that both experience and philosophy attest as being right: (I) The right of education is a human right. (II) That the schools furnished by the state should be open to all of the children of the state. (III) The safety of the state depends upon the intelligence of our citizens of that state. (IV) As a matter of self-defense the state should compel all of its citizens to become intelligent. These doctrines have their root in the great truth that every individual is a member of society and that therefore society has an interest in him, in his capacity, in his intelligence, in his worth, and in turn is injured by his incapacity, his lack of worth, his ignorance. The great war-cry of American leadership is "Educate, educate, educate;" yea, more, "Educate your masters." No man lives unto himself. God has made every man dependent, associative and co-operative, and hence the good of every individual is found in the common good of society and the common good of society is found in the good of the individual. Every man who is not at his best or not doing his best is to that extent a failure and a hurt to the common good.

To me it is perfectly clear that if the Negro is to be in this country and not of it then his education should be different from that given to the whites. But if he is to be in the country and of the country it follows without argument that he must be educated in common with all of the people of the country so that the nation may have a common ideal and a common consciousness so that our whole society may have or feel a common interest in our common country. To be more explicit, whether or not the Negro should be given the same kind of education the whites are given depends upon whether or not the whites have the proper kind of education. I should rather contend that if the whites have the proper kind of education for mankind, then that given to the Negro should be exactly like it. If the whites have not the proper kind of education for mankind, then it follows that the Negro should be given a different kind, for whether or not one man should have the same thing as another depends upon whether or not that thing is fit for mankind in general. This would naturally force upon us the inquiry as to what kind of education the whites receive. If upon proper inquiry we find that theirs is the proper kind for man, in this same finding we should discover that this is the proper kind for the Negro.

Here differentiation begins, even in the field of education itself. A careful study of the constitution of man, involving the fundamentalities that grow out of his intellectual, moral, industrial, social and political nature will lead us, I think, to see that much of the white man's education is to be regretted and repudiated; much of it is to be approved and appropriated. All training given in avarice, hatred, prejudice, passion, sensuality, sin and wickedness, growing out of self-conceit and vanity, must assuredly be repudiated. But all things embraced in their education that make for the good, the true, the beautiful, the just and the elevation of mankind should be embraced, seized upon, masticated, digested and assimilated—transmuted into the elements of Negro character, forming a part of the very sub-consciousness of his being. In short, whatever education the whites have had or do get which makes for human enlargement, for righteousness, and brings man into closer relationship with God and gives him a fuller conception of the laws of God made manifest by the operation of His laws throughout the cosmos enabling him to discover the relationships which he sustains to God, to his fellow-men, to the lower creatures which inhabit this earthly sphere in which man lives and the laws that govern the universe, expressing modes of existence and orders of sequence, together with the principles of industry, frugality and economy, which determine the material accumulations necessary for the maintenance of life, these the Negro should know as largely as possible, for certainly they have been fields of educational processes found necessary for the white man through many generations. It is to be noticed that for centuries the white man has studied in order to get a thorough grasp, first of all, upon the intellectual tools—so to speak; in other words, to know how to read, write and cipher in terms of his own language, and at the same time to lay a foundation broad enough to pursue useful knowledge in all other directions possible. For instance, having mastered his own language to a reasonable degree, he takes the Latin and the Greek that he might acquaint himself with the development of the institutions out of which his own was evolved as well as to make double his hold upon his own; he studies Hebrew and the cognate languages to get mastery of the great truths, philosophy and institutions of a great people, adding to his own thereby; he studies the modern languages, German, French, Spanish and Italian, that he may gather the best fruits of the achievements of these nations and add them to his own store; yea, he covers the whole field of philology that he may add to his own store the best that has been garnered by all of the nations of the earth; he studies the literature, science and philosophy of all living races of his day and time with the same end in view and when he has swept the field of historic times he delves into the mysteries of geology and archæology and follows the mute footsteps of man through Neolithic and Paleolithic times to the very zero of human beginnings and comes back laden with truths to enrich the thought of his day.

He studies natural science as God manifested in nature, by observation and experiment; he commences, with God through the discovery of the reign of law, classifying and systematizing the same and thus broadening his own vision and adding to the store of knowledge in our day and generation. As a preparation for this scientific research, he studies mathematics from the elementary principles through the largest elaborations of Euclid, Keppler, Newton and Copernicus, and their illustrious successors; he studies sociology, biology and mechanics; he studies civil and sociological laws and principles to the end that the intricacies of democratic business intercourse might be the more fully and clearly understood, mastered and applied in civilized processes. No form of industry has escaped him, no law of frugality has eluded him; whatever has in it an element of truth or virtue, he has pursued with a relentlessness that knows no failure. As a student, he has gone the rounds of the world in search of truth and has come back rich in the knowledge of the things that God would have us know.

How the Negro can live in the midst of a civilization created by such a people, drawing upon such vast resources as we have but faintly indicated and be given an education different from that of this people—and yet live among them with any degree of security—for the life of me, I cannot see. If, to keep up with the requirements of such a civilization as America furnishes to-day, a white child—notwithstanding his inheritance—has to go to school from his earliest days away into the years of his majority and be systematically trained in all of the subjects as taught in the kindergarten, the public schools, the secondary schools, the academies, the universities, and the professional schools, how much more imperatively necessary must it be that the Negro should have like training. It seems to me that he should not only have the same training but that he should have more of it than the white man has. His education should be physical, moral, intellectual, social, industrial and political, and his educational processes should have the highest structural affinity with the educational processes of the whites so that he may be brought into national and political assimilation with the white man's institutional life.