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+The Project Gutenberg EBook of The Conservation of Races
+by W.E. Burghardt Du Bois
+(#2 in our series by W.E. Burghardt Du Bois)
+
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+Title: The Conservation of Races
+
+Author: W.E. Burghardt Du Bois
+
+Release Date: May, 2004  [EBook #5685]
+[Yes, we are more than one year ahead of schedule]
+[This file was first posted on August 7, 2002]
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+Edition: 10
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+Language: English
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+Character set encoding: ASCII
+
+*** START OF THE PROJECT GUTENBERG EBOOK, THE CONSERVATION OF RACES ***
+
+
+
+
+This eBook was produced by Stephanie McNees.
+
+
+
+The American Negro Academy Occasional Papers, No. 2
+THE CONSERVATION OF RACES
+W.E. Burghardt Du Bois
+1897
+
+Announcement
+
+
+The American Negro Academy believes that upon those of the
+race who have had the advantage of higher education and culture,
+rests the responsibility of taking concerted steps for the
+employment of these agencies to uplift the race to higher planes
+of thought and action.
+
+Two great obstacles to this consummation are apparent:  (a)
+The lack of unity, want of harmony, absence of a self-
+sacrificing spirit, and no well-defined line of policy seeking
+definite aims; and (b) The persistent, relentless, at times
+covert opposition employed to thwart the Negro at every step of
+his upward struggles to establish the justness of his claim to
+the highest physical, intellectual and moral possibilities.
+
+The Academy will, therefore, from time to time, publish
+such papers as in their judgment aid, by their broad and
+scholarly treatment of the topics discussed the dissemination of
+principles tending to the growth and development of the Negro
+along right lines, and the vindication of that race against
+vicious assaults.
+
+THE CONSERVATION OF RACES
+
+
+	The American Negro has always felt an intense personal
+interest in discussions as to the origins and destinies of
+races:  primarily because back of most discussions of race with
+which he is familiar, have lurked certain assumptions as to his
+natural abilities, as to his political , intellectual and moral
+status, which he felt were wrong. He has, consequently, been led
+to deprecate and minimize race distinctions, to believe
+intensely that out of one blood God created all nations, and to
+speak of human brotherhood as though it were the possibility of
+an already dawning to-morrow.
+
+	Nevertheless, in our calmer moments we must acknowledge
+that human beings are divided into races; that in this country
+the two most extreme types of the world's races have met, and
+the resulting problem as to the future relations of these types
+is not only of intense and living interest to us, but forms an
+epoch in the history of mankind.
+
+	It is necessary, therefore, in planning our movements, in
+guiding our future development, that at times we rise above the
+pressing, but smaller questions of separate schools and cars,
+wage-discrimination and lynch law, to survey the whole questions
+of race in human philosophy and to lay, on a basis of broad
+knowledge and careful insight, those large lines of policy and
+higher ideals which may form our guiding lines and boundaries in
+the practical difficulties of every day. For it is certain that
+all human striving must recognize the hard limits of natural
+law, and that any striving, no matter how intense and earnest,
+which is against the constitution of the world, is vain. The
+question, then, which we must seriously consider is this:  What
+is the real meaning of Race; what has, in the past, been the law
+of race development, and what lessons has the past history of
+race development to teach the rising Negro people?
+
+	When we thus come to inquire into the essential difference
+of races we find it hard to come at once to any definite
+conclusion. Many criteria of race differences have in the past
+been proposed, as color, hair, cranial measurements and
+language. And manifestly, in each of these respects, human
+beings differ widely. They vary in color, for instance, from the
+marble-like pallor of the Scandinavian to the rich, dark brown
+of the Zulu, passing by the creamy Slav, the yellow Chinese, the
+light brown Sicilian and the brown Egyptian. Men vary, too, in
+the texture of hair from the obstinately straight hair of the
+Chinese to the obstinately tufted and frizzled hair of the
+Bushman. In measurement of heads, again, men vary; from the
+broad-headed Tartar to the medium-headed European and the
+narrow-headed Hottentot; or, again in language, from the highly-
+inflected Roman tongue to the monosyllabic Chinese. All these
+physical characteristics are patent enough, and if they agreed
+with each other it would be very easy to classify mankind.
+Unfortunately for scientists, however, these criteria of race
+are most exasperatingly intermingled. Color does not agree with
+texture of hair, for many of the dark races have straight hair;
+nor does color agree with the breadth of the head, for the
+yellow Tartar has a broader head than the German; nor, again,
+has the science of language as yet succeeded in clearing up the
+relative authority of these various and contradictory criteria.
+The final word of science, so far, is that we have at least two,
+perhaps three, great families of human beings–the whites and
+Negroes, possibly the yellow race. That other races have arisen
+from the intermingling of the blood of these two. This broad
+division of the world's races which men like Huxley and Raetzel
+have introduced as more nearly true than the old five-race
+scheme of Blumenbach, is nothing more than an acknowledgment
+that, so far as purely physical characteristics are concerned,
+the differences between men do not explain all the differences
+of their history. It declares, as Darwin himself said, that
+great as is the physical unlikeness of the various races of men
+their likenesses are greater, and upon this rests the whole
+scientific doctrine of Human Brotherhood.
+
+	Although the wonderful developments of human history teach
+that the grosser physical differences of color, hair and bone go
+but a short way toward explaining the different roles which
+groups of men have played in Human Progress, yet there are
+differences–subtle, delicate and elusive, though they may be–
+which have silently but definitely separated men into groups.
+While these subtle forces have generally followed the natural
+cleavage of common blood, descent and physical peculiarities,
+they have at other times swept across and ignored these. At all
+times, however, they have divided human beings into races,
+which, while they perhaps transcend scientific definition,
+nevertheless, are clearly defined to the eye of the Historian
+and Sociologist.
+
+	If this be true, then the history of the world is the
+history, not of individuals, but of groups, not of nations, but
+of races, and he who ignores or seeks to override the race idea
+in human history ignores and overrides the central thought of
+all history. What, then, is a race? It is a vast family of human
+beings, generally of common blood and language, always of common
+history, traditions and impulses, who are both voluntarily and
+involuntarily striving together for the accomplishment of
+certain more or less vividly conceived ideals of life.
+
+	Turning to real history, there can be no doubt, first, as
+to the widespread, nay, universal, prevalence of the race idea,
+the race spirit, the race ideal, and as to its efficiency as the
+vastest and most ingenious invention of human progress. We, who
+have been reared and trained under the individualistic
+philosophy of the Declaration of Independence and the laisser-
+faire philosophy of Adam Smith, are loath to see and loath to
+acknowledge this patent fact of human history. We see the
+Pharaohs, Caesars, Toussaints and Napoleons of history and
+forget the vast races of which they were but epitomized
+expressions. We are apt to think in our American impatience,
+that while it may have been true in the past that closed race
+groups made history, that here in conglomerate America NOUS
+AVONS CHANGER TOUT CELA–we have changed all that, and have no
+need of this ancient instrument of progress. This assumption of
+which the Negro people are especially fond, can not be
+established by a careful consideration of history.
+
+	We find upon the world's stage today eight distinctly
+differentiated races, in the sense in which History tells us the
+word must be used. They are, the Slavs of eastern Europe, the
+Teutons of middle Europe, the English of Great Britain and
+America, the Romance nations of Southern and Western Europe, the
+Negroes of Africa and America, the Semitic people of Western
+Asia and Northern Africa, the Hindoos of Central Asia and the
+Mongolians of Eastern Asia. There are, of course, other minor
+race groups, as the American Indians, the Esquimaux and the
+South Sea Islanders; these larger races, too, are far from
+homogeneous; the Slav includes the Czech, the Magyar, the Pole
+and the Russian; the Teuton includes the German, the
+Scandinavian and the Dutch; the English include the Scotch, the
+Irish and the conglomerate American. Under Romance nations the
+widely-differing Frenchman, Italian, Sicilian and Spaniard are
+comprehended. The term Negro is, perhaps, the most indefinite of
+all, combining the Mulattoes and Zamboes of America and the
+Egyptians, Bantus and Bushmen of Africa. Among the Hindoos are
+traces of widely differing nations, while the great Chinese,
+Tartar, Corean and Japanese families fall under the one
+designation–Mongolian.
+
+	The question now is:  What is the real distinction between
+these nations? Is it the physical differences of blood, color
+and cranial measurements? Certainly we must all acknowledge that
+physical differences play a great part, and that, with wide
+exceptions and qualifications, these eight great races of to-day
+follow the cleavage of physical race distinctions; the English
+and Teuton represent the white variety of mankind; the
+Mongolian, the yellow; the Negroes, the black. Between these are
+many crosses and mixtures, where Mongolian and Teuton have
+blended into the Slav, and other mixtures have produced the
+Romance nations and the Semites. But while race differences have
+followed mainly physical race lines, yet no mere physical
+distinctions would really define or explain the deeper
+differences–the cohesiveness and continuity of these groups. The
+deeper differences are spiritual, psychical, differences–
+undoubtedly based on the physical, but infinitely transcending
+them. The forces that bind together the Teuton nations are,
+then, first, their race identity and common blood; secondly, and
+more important, a common history, common laws and religion,
+similar habits of thought and a conscious striving together for
+certain ideals of life. The whole process which has brought
+about these race differentiations has been a growth, and the
+great characteristic of this growth has been the differentiation
+of spiritual and mental differences between great races of
+mankind and the integration of physical differences.
+
+	The age of nomadic tribes of closely related individuals
+represents the maximum of physical differences. They were
+practically vast families, and there were as many groups as
+families. As the families came together to form cities the
+physical differences lessened, purity of blood was replaced by
+the requirement of domicile, and all who lived within the city
+bounds became gradually to be regarded as members of the group;
+i.e., there was a slight and slow breaking down of physical
+barriers. This, however, was accompanied by an increase of the
+spiritual and social differences between cities. This city
+became husbandmen, this, merchants, another warriors, and so on.
+The IDEALS OF LIFE for which the different cities struggled were
+different. When at last cities began to coalesce into nations
+there was another breaking down of barriers which separated
+groups of men. The larger and broader differences of color, hair
+and physical proportions were not by any means ignored, but
+myriads of minor differences disappeared, and the sociological
+and historical races of men began to approximate the present
+division of races as indicated by physical researches. At the
+same time the spiritual and physical differences of race groups
+which constituted the nations became deep and decisive. The
+English nation stood for constitutional liberty and commercial
+freedom; the German nation for science and philosophy; the
+Romance nations stood for literature and art, and the other race
+groups are striving, each in its own way, to develop for
+civilization its particular message, it particular ideal, which
+shall help to guide the world nearer and nearer that perfection
+of human life for which we all long, that
+"one far off Divine event."
+
+	This has been the function of race differences up to the
+present time. What shall be its function in the future?
+Manifestly some of the great races of today–particularly the
+Negro race–have not as yet given to civilization the full
+spiritual message which they are capable of giving. I will not
+say that the Negro-race has yet given no message to the world,
+for it is still a mooted question among scientists as to just
+how far Egyptian civilization was Negro in its origin; if it was
+not wholly Negro, it was certainly very closely allied. Be that
+as it may, however, the fact still remains that the full,
+complete Negro message of the whole Negro race has not as yet
+been given to the world:  that the messages and ideal of the
+yellow race have not been completed, and that the striving of
+the mighty Slavs has but begun. The question is, then:  How
+shall this message be delivered; how shall these various ideals
+be realized? The answer is plain:  By the development of these
+race groups, not as individuals, but as races. For the
+development of Japanese genius, Japanese literature and art,
+Japanese spirit, only Japanese, bound and welded together,
+Japanese inspired by one vast ideal, can work out in its
+fullness the wonderful message which Japan has for the nations
+of the earth. For the development of Negro genius, of Negro
+literature and art, of Negro spirit, only Negroes bound and
+welded together, Negroes inspired by one vast ideal, can work
+out in its fullness that great message we have for humanity. We
+cannot reverse history; we are subject to the same natural laws
+as other races, and if the Negro is ever to be a factor in the
+world's history–if among the gaily-colored banners that deck the
+broad ramparts of civilizations is to hang one uncompromising
+black, then it must be placed there by black hands, fashioned by
+black heads and hallowed by the travail of 200,000,000 black
+hearts beating in one glad song of jubilee.
+
+	For this reason, the advance guard of the Negro people–the
+8,000,000 people of Negro blood in the United States of America–
+must soon come to realize that if they are to take their just
+place in the van of Pan-Negroism, then their destiny is NOT
+absorption by the white Americans. That if in America it is to
+be proven for the first time in the modern world that not only
+Negroes are capable of evolving individual men like Toussaint,
+the Saviour, but are a nation stored with wonderful
+possibilities of culture, then their destiny is not a servile
+imitation of Anglo-Saxon culture, but a stalwart originality
+which shall unswervingly follow Negro ideals.
+
+	It may, however, be objected here that the situation of our
+race in America renders this attitude impossible; that our sole
+hope of salvation lies in our being able to lose our race
+identity in the commingled blood of the nation; and that any
+other course would merely increase the friction of races which
+we call race prejudice, and against which we have so long and so
+earnestly fought.
+
+	Here, then, is the dilemma, and it is a puzzling one, I
+admit. No Negro who has given earnest thought to the situation
+of his people in America has failed, at some time in life, to
+find himself at these cross-roads; has failed to ask himself at
+some time:  What, after all, am I? Am I an American or am I a
+Negro? Can I be both? Or is it my duty to cease to be a Negro as
+soon as possible and be an American? If I strive as a Negro, am
+I not perpetuating the very cleft that threatens and separates
+Black and White America? Is not my only possible practical aim
+the subduction of all that is Negro in me to the American? Does
+my black blood place upon me any more obligation to assert my
+nationality than German, or Irish or Italian blood would?
+
+	It is such incessant self-questioning and the hesitation
+that arises from it, that is making the present period a time of
+vacillation and contradiction for the American Negro; combined
+race action is stifled, race responsibility is shirked, race
+enterprises languish, and the best blood, the best talent, the
+best energy of the Negro people cannot be marshalled to do the
+bidding of the race. They stand back to make room for every
+rascal and demagogue who chooses to cloak his selfish deviltry
+under the veil of race pride.
+
+	Is this right? Is it rational? Is it good policy? Have we
+in America a distinct mission as a race–a distinct sphere of
+action and an opportunity for race development, or is self-
+obliteration the highest end to which Negro blood dare aspire?
+
+	If we carefully consider what race prejudice really is, we
+find it, historically, to be nothing but the friction between
+different groups of people; it is the difference in aim, in
+feeling, in ideals of two different races; if, now, this
+difference exists touching territory, laws, language, or even
+religion, it is manifest that these people cannot live in the
+same territory without fatal collision; but if, on the other
+hand, there is substantial agreement in laws, language and
+religion; if there is a satisfactory adjustment of economic
+life, then there is no reason why, in the same country and on
+the same street, two or three great national ideals might not
+thrive and develop, that men of different races might not strive
+together for their race ideals as well, perhaps even better,
+than in isolation. Here, it seems to me, is the reading of the
+riddle that puzzles so many of us. We are Americans, not only by
+birth and by citizenship, but by our political ideals, our
+language,  our religion. Farther than that, our Americanism does
+not go. At that point, we are Negroes, members of a vast
+historic race that from the very dawn of creation has slept, but
+half awakening in the dark forests of its African fatherland. We
+are the first fruits of this new nation, the harbinger of that
+black to-morrow which is yet destined to soften the whiteness of
+the Teutonic to-day. We are that people whose subtle sense of
+song has given America its only American music, its only
+American fairy tales, its only touch of pathos and humor amid
+its mad money-getting plutocracy. As such, it is our duty to
+conserve our physical powers, our intellectual endowments, our
+spiritual ideals; as a race we must strive by race organization,
+by race solidarity, by race unity to the realization of that
+broader humanity which freely recognizes differences in men, but
+sternly deprecates inequality in their opportunities of
+development.
+
+	For the accomplishment of these ends we need race
+organizations:  Negro colleges, Negro newspapers, Negro business
+organizations, a Negro school of literature and art, and an
+intellectual clearing house, for all these products of the Negro
+mind, which we may call a Negro Academy. Not only is all this
+necessary for positive advance, it is absolutely imperative for
+negative defense. Let us not deceive ourselves at our situation
+in this country. Weighted with a heritage of moral iniquity from
+our past history, hard pressed in the economic world by foreign
+immigrants and native prejudice, hated here, despised there and
+pitied everywhere; our one haven of refuge is ourselves, and but
+one means of advance, our own belief in our great destiny, our
+own implicit trust in our ability and worth. There is no power
+under God's high heaven that can stop the advance of eight
+thousand thousand honest, earnest, inspired and united people.
+But–and here is the rub–they MUST be honest, fearlessly
+criticising their own faults, zealously correcting them; they
+must be EARNEST. No people that laughs at itself, and ridicules
+itself, and wishes to God it was anything but itself ever wrote
+its name in history; it MUST be inspired with the Divine faith
+of our black mothers, that out of the blood and dust of battle
+will march a victorious host, a mighty nation, a peculiar
+people, to speak to the nations of earth a Divine truth that
+shall make them free. And such a people must be united; not
+merely united for the organized theft of political spoils, not
+united to disgrace religion with whoremongers and ward-heelers;
+not united merely to protest and pass resolutions, but united to
+stop the ravages of consumption among the Negro people, united
+to keep black boys from loafing, gambling and crime; united to
+guard the purity of black women and to reduce the vast army of
+black prostitutes that is today marching to hell; and united in
+serious organizations, to determine by careful conference and
+thoughtful interchange of opinion the broad lines of policy and
+action for the American Negro.
+
+	This, is the reason for being which the American Negro
+Academy has. It aims at once to be the epitome and expression of
+the intellect of the black-blooded people of America, the
+exponent of the race ideals of one of the world's great races.
+As such, the Academy must, if successful, be
+	(a).  Representative in character.
+	(b).  Impartial in conduct.
+	(c).  Firm in leadership.
+
+	It must be representative in character; not in that it
+represents all interests or all factions, but in that it seeks
+to comprise something of the BEST thought, the most unselfish
+striving and the highest ideals. There are scattered in
+forgotten nooks and corners throughout the land, Negroes of some
+considerable training, of high minds, and high motives, who are
+unknown to their fellows, who exert far too little influence.
+These the Negro Academy should strive to bring into touch with
+each other and to give them a common mouthpiece.
+
+	The Academy should be impartial in conduct; while it aims
+to exalt the people it should aim to do so by truth–not by lies,
+by honesty–not by flattery. It should continually impress the
+fact upon the Negro people that they must not expect to have
+things done for them–they MUST DO FOR THEMSELVES; that they have
+on their hands a vast work of self-reformation to do, and that a
+little less complaint and whining, and a little more dogged work
+and manly striving would do us more credit and benefit than a
+thousand Force or Civil Rights bills.
+
+	Finally, the American Negro Academy must point out a
+practical path of advance to the Negro people; there lie before
+every Negro today hundreds of questions of policy and right
+which must be settled and which each one settles now, not in
+accordance with any rule, but by impulse or individual
+preference; for instance:  What should be the attitude of
+Negroes toward the educational qualification for voters? What
+should be our attitude toward separate schools? How should we
+meet discriminations on railways and in hotels? Such questions
+need not so much specific answers for each part as a general
+expression of policy, and nobody should be better fitted to
+announce such a policy than a representative honest Negro
+Academy.
+
+	All this, however, must come in time after careful
+organization and long conference. The immediate work before us
+should be practical and have direct bearing upon the situation
+of the Negro. The historical work of collecting the laws of the
+United States and of the various States of the Union with regard
+to the Negro is a work of such magnitude and importance that no
+body but one like this could think of undertaking it. If we
+could accomplish that one task we would justify our existence.
+
+	In the field of Sociology an appalling work lies before us.
+First, we must unflinchingly and bravely face the truth, not
+with apologies, but with solemn earnestness. The Negro Academy
+ought to sound a note of warning that would echo in every black
+cabin in the land:  UNLESS WE CONQUER OUR PRESENT VICES THEY
+WILL CONQUER US; we are diseased, we are developing criminal
+tendencies, and an alarmingly large percentage of our men and
+women are sexually impure. The Negro Academy should stand and
+proclaim this over the housetops, crying with Garrison:  I WILL
+NOT EQUIVOCATE, I WILL NOT RETREAT A SINGLE INCH, AND I WILL BE
+HEARD. The Academy should seek to gather about it the talented,
+unselfish men, the pure and noble-minded women, to fight an army
+of devils that disgraces our manhood and our womanhood. There
+does not stand today upon God's earth a race more capable in
+muscle, in intellect, in morals, than the American Negro, if he
+will bend his energies in the right direction; if he will
+Burst his birth's invidious bar
+And grasp the skirts of happy chance,
+And breast the blow of circumstance,
+And grapple with his evil star.
+
+	In science and morals, I have indicated two fields of work
+for the Academy. Finally, in practical policy, I wish to suggest
+the following ACADEMY CREED:
+
+1.	We believe that the Negro people, as a race, have a
+contribution to make to civilization and humanity, which no
+other race can make.
+
+2.	We believe it the duty of the Americans of Negro descent, as a
+body, to maintain their race identity until this mission of
+the Negro people is accomplished, and the ideal of human
+brotherhood has become a practical possibility.
+
+3.	We believe that, unless modern civilization is a failure, it
+is entirely feasible and practicable for two races in such
+essential political, economic and religious harmony as the
+white and colored people in America, to develop side by side
+in peace and mutual happiness, the peculiar contribution which
+each has to make to the culture of their common country.
+
+4.	As a means to this end we advocate, not such social equality
+between these races as would disregard human likes and
+dislikes, but such a social equilibrium as would, throughout
+all the complicated relations of life, give due and just
+consideration to culture, ability, and moral worth, whether
+they be found under white or black skins.
+
+5.	We believe that the first and greatest step toward the
+settlement of the present friction between the races–commonly
+called the Negro Problem-lies in the correction of the
+immorality, crime and laziness among the Negroes themselves,
+which still remains as a heritage from slavery. We believe
+that only earnest and long continued efforts on our own part
+can cure these social ills.
+
+6.	We believe that the second great step toward a better
+adjustment of the relations between races, should be a more
+impartial selection of ability in the economic and
+intellectual world, and a greater respect for personal liberty
+and worth, regardless of race. We believe that only earnest
+efforts on the part of the white people of this country will
+bring much needed reform in these matters.
+
+7.	On the basis of the foregoing declaration, and firmly
+believing in our high destiny, we, as American Negroes, are
+resolved to strive in every honorable way for the realization
+of the best and highest aims, for the development of strong
+manhood and pure womanhood, and for the rearing of a race
+ideal in America and Africa, to the glory of God and the
+uplifting of the Negro people.
+
+W.E. Burghardt Du Bois
+
+
+
+
+
+
+*** END OF THE PROJECT GUTENBERG EBOOK, THE CONSERVATION OF RACES ***
+
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