W’E’B’’’伊斯
(W’E’B’DU BOIS)
有’’’’分之’ The Talented Tenth’ 必須’黑’種族中有’’’’分之’成’本民族’’’領’及文化傳教’’ W’E’B’’’伊斯(1868－1963)’20’’’’葉最有’’’黑’’識’’’’生’麻塞諸塞’’’巴’’’畢’’菲斯’’學’獲’’’學Ｗ學博’學’’1903’’’’最著’’著’’黑’’’魂’中’’’伊斯準’’’言’’“’’’’’問’’種族’視’’膚’’’問’’”由’’’’’’學不足’反抗’視黑’’’’’不足’反抗剝奪公民’’’’’及’’種族’視’’’’’’伊斯’’’’公眾輿論而轉’’’’動’’’’國有’’種’’(1909)’創’’之’’’’伊斯’l 9l0’’1934’’’擔任該’’’’’機’’’’’’’伊斯’’生’’部分’間都’’’’’矛’傾’’鬥’’’種’證’’’’’’裔’國’’身’而陷’’矛’衝’’’’’黑’’’魂’’’中’’’ “’個’’’’’’’雙重’’’’方面’’國’’’’方面’黑’’’顆’魂’’種’’’’種’’妥’’抗’’’’’個黑’身軀中’種衝’’’’’’’’’身’’’毅’’’’’’’身軀’撕’’’’” ’1903’’’’’黑’問’’中’’’伊斯批’’布’’T’華盛’對黑’’’’藝教’’’’’問’’分’’’什麼樣’教’’’最有’’’黑’’’’中’脫’’’獲’平等’’’伊斯’’’黑’中“有’’’’分之’”應接’’學教’’’’們成’整個黑’種族’領’’ 黑’種族’’’’任’’個種族’樣’’由本民族’’’’’’’救’’’’黑’’教’問’應首’解’’中“有’’’’分之’”’’’問’’’’’’培’黑’種族中’精’’’’們’夠’領’’脫離本民族及’它民族中’等’’’’’’’’’’ ’’項’巨複雜’任務’’技巧’教’’’’’’課’’’目’’體’’’言’’遠見’假’’錢’’’’目’’我們’培’’賺錢’’’’假’我們’技’’藝’’教’目標’我們’擁有’’’而’本質’’’’’’ ’’’有’塑’’’’’學’’’’目標’我們’’擁有’’’’’’培’目標’’’智’’’’’’情心’’天’今天’’’’識’’及’類’’’關’’’識’’’’’成’實生’’高等教’’需’課’’’打’’’’’’由黑’種族中’’教’’有識之’’領導’推動’眾’’’們’’’’’’難’成’’唯’障礙’奴’’及種族偏見’’’奴’’除’’’’’’’’’化’除’’種族內部領導’’’’用’失’’還’’什麼’?’’ 今天有’種’髦’說’’’’’’’假’擁有’由’黑’領’本’應產生 ’莊’’’而不’產生’參議’’’’’種’蠢而’有’’謊言’黑奴’’’’百五’’之’’’’參議’’’戰’’正’’’們’’’’’’獲’今天’’由’黑奴’除’贏’’’’’’獲’有正當’’’公民’’’’’’’’百五’’’’們’’仍’’’裏’’’’仍’像’’’樣’’’交’’’’’’’成’’’手中’’’’’’’’腦’醒’’’裏不敢說’’心裏’’’楚’’ 那麼’’個正’鬥’中’民族’’’’培’’’’’領’’’’’’’’立’’’少數’’’手中’’’’? 答’’有’個’’’中最有’’’最’’選必須接’本國’’學教’’我們不’’黑’’學’’該教什麼’及’樣教而’論’’我們倒’’’’’’個’’’個民族都需’’’’’’課’’’而有’’’’’’’’’’學’’類’’’’它’’’’’’正’’’’’’識’文化’’’傳’’’’類’’’’’擔當不’’項’’’’’’職’’’藝學’’擔當不’’ 不’’有’都’’’學’’’部分’必須’’學’’個分離’團體’分離’民族都必須’有’’’“酵母”’必須’少數有’’’’’立培’中心’’中心裏’’不必’’生’而’’’重’勞’’“’’’’眼亂’’’除’’腹’’’高’’’’’’’’’勝’’’’’’’中心裏’有’正’教’’’’’有’由’當中’’’’’’’’’’教’’我們’’’本應’’ 裡著手’’’? 老鼠把眼睛’’’裏’’’詞’說’“當’’’’’’’”不錯’’’’’’’’’’’最’’’’’’’’識’’’最’’’’’’’’識’’’最’’’’’’那裏’正’’’須’’’紮’’’’’’最’’’’們’’’’照’’’’動’’’們創辦’’學’’學’萌’’’’學’’’’學’’’’教’’’’教’’’圍’’集著’批批’’教’’’們’’公立學’任教’’’’學’’’’’學’’臘’’’’’及數學’’’’’’’’’’’’’止方面培’’五’’’’五’’’’’五百’’學’勤儉’學’’母’’’’五百’’今天擁有’’億元’’產’’種培’曾’創’’’跡’’’’’最’壯’’’平之戰’’今天’們’’’’之’’’’’’副盛’淩’’’’’’我們’’種做’’’驚’’’粹’’種錯’’還’’我們’’’立’種教’’’’’當’做’首’’把’童’集’’’’給’們’’’本’’’’’’’’’找教’’假’’巧找’’’’讓’們’教’童’麼勞動’’’生’’’們’著’’’’’反問’’“’麼’勞動’生’有’繫嗎?” ’個’’’學教’’黑’’’’’眾領’’’’當’’領’’’’’’’生’’區樹立’’’’’導本’區’’’’’’本’區’’’動’’’’’’’需’’論’’黑’’比’’數’’團體’需’’’領導’’們’有’’仰’’傳統’’有’’蒂’’習’’’有緊’’’’’’’’有’’’’’等’’’有’’’’都’’’漫’’’’’’化而成’’’’戰’’’’’’黑’團體’領’’教堂’’黑’最’’’’機’’’’’’’’’’’’而’’’’’’’’由’’’’教’’’’’’老式’’’’’個難’’’’’學教’’’’’’’’’’’’’’及對’’’’’教’’’接’’’有機’’’改革’給’’’’啟’’’麼做’有莫’’’’’ ’’’黑’’學’’’’用’’’培’教’’’少有’’識’’’種’用’們完成’’重’任務’完成’’’’革’’’’’’中’’五百’’’’’’’’’’提’’們’族’’’統’教’’不僅’項’巨’任務’而’’項極’重’’任務’’’它’’’’個黑’’眼’’’’’個’望’’’’’’’它’黑’’眾’’’文’接觸’’’們’區擁有’’’黑’領’’擁有’’’’’’Ⅸ’’’’’’中’’’’學教’’黑’’成’教’’’’’教’’教’’’裏’關鍵’’’’’學教’提’’’博文化’有’’’價值’’’生’’識’不’解’’’’’’’’黑’’’’’’最’本原’’培’’’’’類文化而不僅僅’’’’’’教’’對’教’’’’’說’’有難’’價’’’’’ ’’部黑’而言’’’問’’’’目’情’’’’有’教’’’該做什麼’盡’’提高黑’’文’’’? 答’’’’’楚’’’必須’化黑’’’’’’’黑’’’識’教’’們’’謀生’’’疑問’’’’不’’’’’’’揮而’’’’’不’’’’個’而’略’’’’我們’’讓黑’’童找’’’’’僅僅’’還不’’’’’奴隸’種族文’化’我們’’’’’’們’’’’識’’’’不’’’’’們誠實’’用’’’識’我們’’’’’’化黑’’’’’’志’’’’’們’’’’’’’有’用? 學’’’不’教’’’’’’灰漿’機器不’’’’’’’’’’’’’’’期’’’’’考’有’詣’’’魂’’’給’’’童’’’正’生’’’’’’們成’’正’’’’’’不管’們’黑’還’白’’’’臘’’’羅斯’還’’國’’’ 我不’’(’’’’’’眼’’’)教’黑’’’’絕對必’’’教’黑’不’熟’’’’’必’’’我’’’賞不’’藝學’’’’’’目’必’’’’’重’’用’’我’’’’’說’而’堅’’’’’望成’而’衝’’腦’’’’’’’’憑’像’’’們’’’’’’完成’而’本不需’’’’提’’博’文化教’’’’們成’教’’教’’’’類推’培’’公立學’’教’’’ 我’極’倡導’黑’’童’’’’’白’’童提’體’勞動培’及職’教’’’我’’’戰’’除’創辦黑’辦學’黑’教’中最有價值’’’’黑’’童’’’藝’’’’我堅’’’’’切’正教’’目’不’’’成’木’’而’’木’成’’’’’’木’成’’ ’’有’種’等重’’做’’’’讓’們’’’勞動’’團’’區中擁有’’文’教’’教’’領導’讓’’’給’們及’’屬講’生’’’’’’’讓’們提高智’’技’’藝’’’們成’有’’’勞動’’’’’第’個目標需’有黑’’學’及’’’學教’’’ ’’’不需’’’’樣’’學’而’需’’’質’’乘’’學’不需’太’’’’學教’’’’’’’有足夠’數’’’“麵團”’酵’’’’’眾’’’中“有’’’’分之’”成’領’’’’’第’個目標需’有’個完善’普’學’體’’教學質’’’’’方’’’備齊’’’ ’國’’’’們眼’’問’’’楚’’’’’個由’們’’’’蠢’’’移植’’種族’不管’們喜’’’’數百’黑’’’’’’’’’續’’’’假’’們不’’們’’’’’們’’把’們’’’’教’’’’’提高民族’質’’’’除’有正’’’’鼓’’有智’’’引’’’’僅有’’’不’’’教’不’’教’’’’教’必須教’生’’必須’黑’種族中有’’’’分之’成’本民族’’’領’及文化傳教’’’有’’’’勝任’項’’’’’黑’’學必須’之培’’ ’’黑’種族’跟’’任’民族’樣’’由本民族’’’’’’’救’ The Negro race, like all races, is going to be saved by its exceptional men. The problem of education, then, among Negroes must first of all deal with the Talented Tenth; it is the problem of developing the Best of this race that they may guide the Mass away from the contamination and death of the Worst, in their own and other races. Now the training of men is a difficult and intricate task. Its technique is a matter for educational experts, but its object is for the vision of seers. If we make money the object of man-training, we shall develop money-makers but not necessarily men; if we make technical skill the object of education, we may possess artisans but not, in nature, men. Men we shall have only as we make manhood the object of the work of the schools―intelligence, broad sympathy, knowledge of the world that was and is, and of the relation of men to it―this is the curriculum of that Higher Education which must underlie true life. . . . From the very first it has been the educated and intelligent of the Negro people that have led and elevated the mass, and the sole obstacles that nullified and retarded their efforts were slavery and race prejudice; for what is slavery but the legalized survival of the unfit and the nullification of the work of natural internal leadership? ... It is the fashion of today to. . . say that with freedom Negro leadership should have begun at the plow and not in the Senate―a foolish and mischievous lie; two hundred and fifty years that black serf toiled at the plow and yet that toiling was in vain till the Senate passed the war amendments; and two hundred and fifty years more the half-free serf of today may toil at his plow, but unless he have political rights and righteously guarded civic status, he will still remain the poverty-stricken and ignorant plaything of rascals, that he now is. This all sane men know even if they dare not say it. . . . How then shall the leaders of a struggling people be trained and the hands of the risen few strengthened? There can be but one answer: The best and most capable of their youth must be schooled in the colleges and universities of the land. We will not quarrel as to just what the university of the Negro should teach or how it should teach it―1 willingly admit that each soul and each race-soul needs its own peculiar curriculum. But this is true: A university is a human invention for the transmission of knowledge and culture from generation to generation, through the training of quick minds and pure hearts, and for this work no other human invention will suffice, not even trade and industrial schools. All men cannot go to college but some men must; every isolated group or nation must have its yeast, must have for the talented few centers of training where m―n are not so mystified and befuddled by the hard and necessary toil of earning a living, as to have no aims higher than their bellies, and no God greater than Gold. This is true training, and thus in the beginning were the favored sons of the freedmen trained.... Where ought they to have begun to build? At the bottom, of course, quibbles the mole with his eyes in the earth. Aye! truly at the bottom, at the very bottom; at the bottom of knowledge, down in the very depths of knowledge there where the roots of justice strike into the lowest soil of Truth. And so they did begin; they founded colleges, and up from the colleges shot normal schools, and out from the normal schools went teachers, and around the normal teachers clustered other teachers to teach the public schools; the college trained in Greek and Latin and mathematics, 2,000 men; and these men trained full 50,000 others in morals and manners, and they in turn taught thrift and the alphabet to nine millions of men, who today hold $300,000,000 of property. It was a miracle ―the most wonderful peace-battle of the nineteenth century, and yet today men smile at it, and in fine superiority tell us that it was all a strange mistake; that a proper way to found a system of education is first to gather the children and buy them spelling books and hoes; afterward men may look about for teachers, if haply they may find them; or again they would teach men Work, but as for Life―why, what has Work to do with Life, they ask vacantly. . . . The college-bred Negro . . . is, as he ought to be, the group leader, the man who sets the ideals of the community where he lives, directs its thoughts, and heads its social movements. It need hardly be argued that the Negro people need social leadership more than most groups; that they have no traditions to fall back upon, no long-established customs, no strong family ties, no well-defined social classes. All these things must be slowly and painfully evolved. The preacher was, even before the war, the group leader of the Negroes, and the church their greatest social institution. Naturally this preacher -was ignorant and often immoral, and the problem of replacing the older type by better educated men has been a difficult one. Both by direct work and by direct influence on other preachers, and on congregations, the college- bred preacher has an opportunity for reformatory work and moral inspiration, the value of which cannot be overestimated. It has, however, been in the furnishing of teachers that the Negro college has found its peculiar function. Few persons realize how vast a work, how mighty a revolution has been thus accomplished. To furnish five millions and more of ignorant people with teachers of their own race and blood, in one generation, was not only a very difficult undertaking, but a very important one, in that it placed before the eyes of almost every Negro child an attainable ideal. It brought the masses of the blacks in contact with modern civilization, made black men the leaders of their communities and trainers of the new generation. In this work college-bred Negroes were first teachers, and then teachers of teachers. And here it is that the broad culture of college work has been of peculiar value. Knowledge of life and its wider meaning has been the point of Negroes' deepest ignorance, and the sending out of teachers whose training has not been simply for breadwinning, but also for human culture, has been of inestimable value in the training of these men. . . . The main question, so far as the Southern Negro is concerned, is: What, under the present circumstance, must a system of education do in order to raise the Negro as quickly as possible in the scale of civilization? The answer to this question seems to me clear: It must strengthen the Negro's character, increase his knowledge, and teach him to earn a living. Now it goes without saying, that it is hard to do all these things simultaneously or suddenly, and that at the same time it will not do to give all the attention to one and neglect the others; we could give black boys trades, but that alone will not civilize a race of ex-slaves; we might simply increase their knowledge of the world, but this would not necessarily make them wish to use this knowledge honestly; we might seek to strengthen character and purpose, but to what end if this people have nothing to eat or to wear?. . . Schoolhouses do not teach themselves―piles of brick and mortar and machinery do not send out men. It is the trained, living human soul, cultivated and strengthened by long study and thought, that breathes the real breath of life into boys and girls and makes them human, whether they be black or white, Greek, Russian, or American. . . . I would not deny, or for a moment seem to deny, the paramount necessity of teaching the Negro to work, and to work steadily and skillfully; or seem to depreciate in the slightest degree the important part industrial schools must play in the accomplishment of these ends, but I do say, and insist upon it, that it is industrialism drunk with its vision of success to imagine that its work can be accomplished without providing for the training of broadly cultured men and women to teach its own teachers, and to teach the teachers of the public schools. . . . I am an earnest advocate of manual training and trade teaching for black boys, and for white boys, too. I believe that next to the founding of Negro colleges the most valuable addition to Negro education since the war has been industrial training for black boys. Nevertheless, I insist that the object of all true education is not to make men carpenters, it is to make carpenters men; there are two means of making the carpenter a man, each equally important; the first is to give the group and community in which he works liberally trained teachers and leaders to teach him and his family what life means; the second is to give him sufficient intelligence and technical skill to make him an efficient work- man; the first object demands the Negro college and college-bred men―not a quantity of such colleges, but a few of excellent quality; not too many college-bred men, but enough to leaven the lump, to inspire the masses, to raise the Talented Tenth to leadership; the second object demands a good system of common schools, well-taught, conveniently located, and properly equipped.... Men of America, the problem is plain before you. Here is a race transplanted through the criminal foolishness of your fathers. Whether you like it or not the millions are here, and here they will remain. If you do not lift them up, they will pull you down. Education and work are the levers to uplift a people. Work alone will not do it unless inspired by the right ideals and guided by intelligence. Education must not simply teach work―it must teach Life. The Talented Tenth of the Negro race must be made leaders of thought and missionaries of culture among their people. No others can do this work and Negro colleges must train men for it. The Negro race, like all other races, is going to be saved by its exceptional men. ’ |