I wanna love You better whatever it takes . . .

I am just sooooo tired today for some reason . . . obviously, since I would normally never wait until 10:30 at night to get my Sunday entry up . . . but this excerpt from W.E.B. DuBois’ The Souls of Black Folk is something I came across  a while back and wanted to blog . . . I can’t remember why now, but I suspect it had something to do with the upcoming presidential election somehow . . . but I am way too tired to share whatever witty insights I may once have had, so here it is without commentary.  (I originally came across this on a site that will e-mail you a portion of a book every day–but sadly, my life is so busy that I couldn’t even keep up with it . . . )

Among his own people, however, Mr. Washington has encountered the strongest and most lasting opposition, amounting at times to bitterness, and even today continuing strong and insistent even though largely silenced in outward expres- sion by the public opinion of the nation. Some of this opposition is, of course, mere envy; the disappointment of displaced demagogues and the spite of narrow minds. But aside from this, there is among educated and thoughtful colored men in all parts of the land a feeling of deep regret, sorrow, and apprehension at the wide currency and ascendancy which some of Mr. Washington’s theories have gained.

These same men admire his sincerity of purpose, and are willing to forgive much to honest endeavor which is doing something worth the doing. They cooperate with Mr. Washington as far as they conscientiously can; and, indeed, it is no ordinary tribute to this man’s tact and power that, steering as he must between so many diverse interests and opinions, he so largely retains the respect of all.

But the hushing of the criticism of honest opponents is a dangerous thing. It leads some of the best of the critics to unfortunate silence and paralysis of effort, and others to burst into speech so passionately and intemperately as to lose listeners. Honest and earnest criticism from those whose interests are most nearly touched,–criticism of writers by readers, –this is the soul of democracy and the safeguard of modern society. If the best of the American Negroes receive by outer pressure a leader whom they had not recognized before, manifestly there is here a certain palpable gain. Yet there is also irreparable loss,–a loss of that peculiarly valuable education which a group receives when by search and criticism it finds and commissions its own leaders.

The way in which this is done is at once the most elementary and the nicest problem of social growth. History is but the record of such group- leadership; and yet how infinitely changeful is its type and character! And of all types and kinds, what can be more instructive than the leadership of a group within a group?– that curious double movement where real progress may be negative and actual advance be relative retrogression.

All this is the social student’s inspiration and despair. Now in the past the American Negro has had instructive experience in the choosing of group leaders, founding thus a peculiar dynasty which in the light of present conditions is worth while studying. When sticks and stones and beasts form the sole environment of a people, their attitude is largely one of determined opposition to and conquest of natural forces. But when to earth and brute is added an environment of men and ideas, then the attitude of the imprisoned group may take three main forms,–a feeling of revolt and revenge; an attempt to adjust all thought and action to the will of the greater group; or, finally, a determined effort at self-realization and self-development despite environing opinion.

The influence of all of these attitudes at various times can be traced in the history of the American Negro, and in the evolution of his successive leaders. Before 1750, while the fire of African freedom still burned in the veins of the slaves, there was in all leadership or attempted leadership but the one motive of revolt and revenge, –typified in the terrible Maroons, the Danish blacks, and Cato of Stono, and veiling all the Americas in fear of insurrection. The liberalizing tendencies of the latter half of the eighteenth century brought, along with kindlier relations between black and white, thoughts of ultimate adjustment and assimilation. Such aspiration was especially voiced in the earnest songs of Phyllis, in the martyrdom of Attucks, the fighting of Salem and Poor, the intellectual accomplishments of Banneker and Derham, and the political demands of the Cuffes.

Stern financial and social stress after the war cooled much of the previous humanitarian ardor. The disappointment and impatience of the Negroes at the persistence of slavery and serfdom voiced itself in two movements. The slaves in the South, aroused undoubtedly by vague rumors of the Haytian revolt, made three fierce attempts at insurrection,–in 1800 under Gabriel in Virginia, in 1822 under Vesey in Carolina, and in 1831 again in Virginia under the terrible Nat Turner. In the Free States, on the other hand, a new and curious attempt at self-development was made. In Philadelphia and New York color-prescription led to a withdrawal of Negro communicants from white churches and the formation of a peculiar socio-religious institution among the Negroes known as the African Church,–an organization still living and con- trolling in its various branches over a million of men.