exclusively will be to ignore other prime factors in the problem under
consideration and render hopeless the remedies which may be applied
toward an improvement of the case. However much in others or in
conditions beyond his control lies the secret of the Negro's
misfortune as a business or a professional venturer, the fact remains
that he is himself responsible for much of the shortcomings which
hamper his success and that in his hands resides the power to improve
upon the disadvantages cited. The success achieved by business
enterprises and professions conducted by men of the race in various
communities of the different sections, clearly demonstrates the
capacity of those who operate and establish their merit of the support
of their peoples beyond the question of a doubt. In Wilmington, Del.,
Boston and New Bedford, Mass., Albany and Brooklyn, N. Y., and other
places too numerous to mention, these enterprises and professions
derive support mainly from white patrons, which fact is sufficient to
dissipate every suspicion as to the demerit or inferiority of the
articles handled or the agents patronized. Why Negro dentists, lawyers
and doctors in the professions, merchants, farmers, butchers, smiths,
produce and real estate dealers in the business world can prosper and
succeed without the aid or patronage of their people, as is
demonstrated in numerous instances, is a potential query the answer to
which suggests a reply to the topical question under discussion.
On the list of sundry answers helpful to a successful investigation of
our inquiry the good offices of the race acknowledged leaders and
opinion moulders occupy a leading place. By constant precept and
continuous example these leaders have it in their power to overcome
the apathy of their followers or those within the range of their
ministrations or influence as is true of no other agents. Chief among
this class are the teachers and preachers of the race. In the contact
of the former with children in the schoolroom and with their parents
elsewhere the spirit of race-pride and race-patronage, if instilled
and stimulated, cannot fail to produce the most gratifying outcome in
the business endeavors of the race. Too much credit cannot be given
the religious guides of the race for the interest and support inspired
by them in this, as in all uplifting services toward their people, yet
to the continuation of this devotion and the removal of their zeal
must the eyes of the masses be directed until the royal harvest of a
more prolific race-loyalty be seen and gathered on every hand.
But on its face value, may not the inquiry be construed as an
impeachment of the loyalty or confidence of the race toward its
leaders? That the indictment is rather well-founded, "'tis true, 'tis
pity, and pity 'tis, 'tis true." However specious may be the reasons
assigned for this lack of support, the real and underlying cause is
the absence of integrity, intelligence and race-pride on the part of
the people themselves. The practice of constantly aiming to destroy
the credit of those professional and business creditors who refuse to
remain at the mercy of those who would serve only their own selfish
aims, is a notorious failing which, the sooner outgrown or uprooted,
the better.
In the attempt to solve the problem before us, the duty of business
and professional men of the race toward their customers, clients,
patients and the subjects with whom they severally deal, cannot be
overlooked in the hope of success in our investigations. The duty
which the former owe the latter can best be discharged by the
application of ethical rather than ethnological standards, and this
should be duly borne in mind, since it is the peculiar weakness of
both sides to expect lenience and indulgence where probity and common
sense require allowance for neither the one nor the other. If it be
exacted that promptness and integrity characterize the actions of one
let it be demanded that the same virtues be exercised by the other. If
the race in other words would be induced to more liberally patronize
its business and professional leaders, let the latter make it a point
to furnish the articles and render the service and exercise the
methods and manners which constitute the stock-in-trade of people who
furnish standards in the commercial and professional worlds.
It may be, however, that after exercising the prerogatives and
applying the principles defined, the results desired are not
forthcoming. In that case it is possible that tact and faith combined
with an enterprising genius may score the victory which surrenders
itself only to the most patient and determined search. If the people
are of mountainous proportions and are unyielding in their attitude of
stolidity or unconcernment in the affairs of their business leaders,
for the latter naught is left but to assume the role of Mohamet and go
to the people.
In various ways the suggestion can be followed, but in no more
feasible and effective way than by an appeal to their selfish and
individual interests. On the principle that a people's pocket can be
reached before their pride, it is suggested that those who would more
largely secure their trade and patronage, do so by holding out to them
the inducements common to co-operative business enterprises. The
business represented by huge department stores operated by such
merchant princes as John Wanamaker and Siegel & Cooper in their
returns to their employees, and the offering of bargain inducements to
their patrons in general, illustrate to a large degree what can be
done on a smaller scale by business men of the race, provided the
experiment be deemed worth the trial. The True Reformer's Organization
is a purely Negro enterprise, representing interests running up into
the millions, having as its mainspring of success the co-operative and
profit yielding principle indicated.
The foregoing illustrations, references and suggestions cannot fail,
at least in part, to answer the grave and momentous question on whose
right solution so much of the race's future welfare depends. SECOND
PAPER.
HOW CAN THE NEGROES BE INDUCED TO RALLY MORE TO NEGRO ENTERPRISES AND
TO THEIR PROFESSIONAL MEN?
BY PROF. J. W. GILBERT.
[Illustration: J. W. Gilbert, A. M.]
PROF. JOHN W. GILBERT, M. A.
Prof. John Wesley Gilbert, A. B., A. M., was born at
Hephzibah, Ga., July 6, 1864. Young Gilbert was left to the
care of his widowed mother and his uncle John, for whom he
had been named. He usually spent half the year on the farm
and the other half in the public schools of the city of
Augusta. After finishing the public grammar school course,
he spent twelve months, all told, in the Atlanta Baptist
College (then Seminary).
In January, 1884, Paine College opened in Augusta. He
attended this institution eighteen months and graduated from
it in June, 1886. In September of the same year he entered
the Junior Class of Brown University, Providence, R. I. He
graduated from this historic institution with honor in June,
1888. For excellence in Greek a scholarship in the American
College, Athens, Greece, was conferred upon him at the end
of his Senior year. In the spring of 1889, he married Miss
Osceola Pleasant of Augusta, Ga. He attended the American
College, Athens, Greece, during 1890-91. Under his
supervision the site of Ancient Eretria, now Nea Psara, on
the island of Enbola, was excavated and in collaboration
with Prof. John Pickard, the only extant map of this ancient
city was made by him. All the places of classic note in
Greece were visited and studied by him. His M. A. degree was
conferred upon him by Brown University upon the presentation
of his thesis, "The Demes of Attica." He also took one
semester of lectures in the University of Berlin, in 1891.
He is author of several archaeological productions and has
contributed articles on this subject to the _New York
Independent_ and other journals of like standing. He is at
present a member of the Philological Association of America,
and membership, which he accepts, in the Archaeological
Institute, has also been tendered him. Ever since the fall
of 1891, he has held the chair of Greek and German in Paine
College, Augusta, Ga. Besides, he is a preacher of the order
of Elder in the C. M. E. Church in America. As
representative of that church, he was a delegate to the
Ecumenical Conference, held in London, England, September,
1901. During the session he preached and lectured for a
number of the largest and most intelligent audiences in
England.
By proper education of the patrons, and merit on the part of Negro
business enterprises and professional men, is a summary answer to the
above question. It will be well for our present purposes to
investigate this answer in detail. The natural inference therefrom--an
inference whose justness is easily demonstrable--is that the education
of the Negro race, so far and in such manner as it has already
proceeded, is defective, when it comes to the question of training
Negroes to support their own business enterprises and professional
men. The very text books, not to mention the living teachers, in every
department of education, whether professional or otherwise, are
written by authors and for students other than Negroes. For every
public, and well nigh every private educational institution of the
land, the trustees of education have prescribed books which, besides
suppressing whatever praiseworthy associations the race has had with
the history and literature of our common country, never call the words
of a Negro wise; nor his deeds noble. It is neither a sufficient nor
true answer to the question, to say that Negroes have contributed
nothing of educational or civic value to the literature or history of
this country. Manifestly, then, our young people come out of school
without confidence in the ability of their race to do what members of
other races can do. This, I take it, is the reason why we find
educated Negroes, as a rule, bestowing their patronage upon business
enterprises and professional men of other races rather than upon their
own representatives in the same vocation. This lack of confidence and
race pride, characteristic of the educated as well as of the
uneducated Negro, is the most destructive heritage bequeathed by
slavery days to any once enslaved race in the history of the world.
Hence, as a race, we need a thorough revision of our system of
education which shall encourage the production of Negro authorship, on
the one hand, and the confidence-and-pride-inspiring study of the
worthfulness of the Negro's enviable record, on the other.
The schools are, however, only one of the agencies of education in the
broadest acceptation of that term. Equally potent with scholastic
training, if not more so, is the cultivation of social sentiment in
the community. Sentiment is higher than law, and the endeavor of all
honest legislation should be to make laws expressive of the mandates
of the highest and best sentiment. Any given community can almost
always be trusted to act upon the impulse of sentiment, whether this
comports with the law or not. Whether expressed or unexpressed, the
social sentiment among Negroes--and it is seemingly often innate--is
not favorable to the support of their own enterprises and professional
men. Were it otherwise, we should now have prosperous wholesale and
retail merchants, successful factories, large real estate agencies,
considerable banks, solid insurance companies, better institutions of
learning, well-paid lawyers, physicians, dentists, etc., and the
reaction on the whole race would have been to change our status in the
nation from that of mendicant denizens, as at present, to that of
influential well-to-do citizens. This mutual helping of each other is
expected of us, if we are to judge from the evidences given us from
time to time by our white fellow citizens. For example, the white
undertakers in Augusta, Georgia, have given up to the colored
undertakers all their Negro patronage. The best white physicians do
not seek Negro patients. Although greed for "the almighty dollar"
keeps most white business men seeking Negro patronage, they do not, as
a rule, try to prevent Negroes from patronizing Negroes except by
striving to make it to their pecuniary advantage to patronize white
men. In a word, it is natural, they allow, for birds of a feather to
flock together. And this is true of the Jew, the German, the Irishman,
of all except the Negro. As it is, the average Negro chooses rather to
be discourteously and carelessly treated by a white professional or
business man, often of inferior ability, than to be properly treated
by a man of superior ability of his own race. Hence, to induce Negro
patronage of Negro enterprises and professional men, there must be
cultivation of the social sentiment of the Negro community by all
possible means.
From every view-point the pulpit is the strongest factor in the
cultivation of social sentiment. Some few preachers occasionally
"_talk_ on this line," but unfortunately for the influence of their
admonitions, they themselves purchase their groceries and drugs,
employ their physician and undertaker from members of another race. "A
house divided against itself cannot stand," like many another passage
and teaching from the "Book of God and the god of books," might as
applicably be preached to a large number of Negro preachers as to
their congregations. It is no "unholy compromise" of the gospel of
saving grace to teach that the "Man of Galilee" came first unto his
"own," and that to "follow after him" and his apostles in their
doctrine of "first to the Jew," our religion should exemplify Christ
by our acting on the principle, "first to the Negro." I would have
this doctrine promulgated persistently, earnestly, constantly, from
every Negro pulpit as the only hope of the Negro race, as such, and,
therefore, of the perpetuity and progress of their churches. Nor
should the publishing of the doctrine find place only in the
congregations of the laity, but it should be proclaimed in the
clerical conferences, conventions, associations, synods, assemblies,
etc., for I recognize it as a case of "Physician, heal thyself."
This cultivation of sentiment in the purely religious bodies should be
supplemented by similar efforts in the "thousand-and-one" societies of
one sort and another among us. Let them incorporate it in their
constitutions as a requirement for membership. It would not be amiss
for our national race congresses and conventions to scatter broadcast
and thickly over the whole land literature to this effect. Let that
Negro individual or body be ostracized that does not subscribe to this
doctrine, or fails to live in accord therewith.
To summarize, this training in the school room, preaching in the
pulpit, proclaiming in social and civic organizations, promulgation
from the rostrum, and broadcast distribution of literature, all
tending toward the same end, it seems to me, would properly educate
the popular mind and be productive of that social sentiment without
which Negro enterprises and professional men are doomed either to
utter failure, or, at most, to the eking out of a miserable
death-in-life existence.
Now, as to those engaged in these enterprises and professions a few
words may be befittingly said. In order to inspire the confidence and
reasonably expect the patronage sought, there must be merit in the
claims of the seeker. The business enterprise must present no
appearance of hazard or mere adventure; for the mere matter of
sameness of race does not warrant one in taking risks as a partner or
patron in "wild-cat schemes." No man should expect or receive
patronage solely because he is black; for your patron, besides
generally being poor, is also black, and might as justly look for
favors of you upon that score as you of him. The business, let us say
of buying and selling, must show reason for its existence and
firmness in its project. Besides capital, a common sense application
of the economic laws of supply and demand, the principle of "low
prices, quick sales," the proper estimates of the actual and
prospective fluctuations of the market, these all must give evidences
of your _raison d'etre_, your firmness of business, and your claim
upon public patronage. It goes without saying that the quality of your
goods or services must be second to none at the same price. In the
professions Negro practitioners, if there is to be any difference in
point of ability between them and other professional men, must be
_exceedingly_ well prepared for their chosen fields. This is
imperative, because the presumption of the masses of Negroes, to say
nothing of others, is that, on the average, the Negro professional man
is not amply qualified for the pursuit of his profession. I would have
Negro professional men spend much time in the study of their
professions both before and after entrance thereupon. I should like to
know that the average Negro preacher, physician, lawyer, etc., is
better equipped for his work than the average professional man,
whether white or black, who is now receiving the patronage of Negroes.
Finally, the business or professional man must be of the people and
for the people, interested in their welfare of whatever sort, and
promotive of the same as far as he is able. He must not be "seeking
only what he may devour," but must give himself unreservedly to the
people for their uplift in every good cause. I do not mean that there
should be any "let-down" along moral lines, but I do mean to imply
that a great many failures are due to the exclusive separation of not
a few Negro professional men from the people unless when pecuniary
gain is the sole purpose.
These principles have made others successful. They are but natural
laws deducible from the philosophy of history. Therefore, if two and
two make four, why should not an application of these laws induce,
nay, compel Negroes to rally to the support of Negro enterprises and
their own professional men?
THIRD PAPER.
HOW CAN THE NEGROES BE INDUCED TO RALLY MORE TO NEGRO ENTERPRISES AND
TO THEIR PROFESSIONAL MEN?
BY J. R. PORTER, D. D. S.
[Illustration: Dr. J. R. Porter]
J. R. PORTER, D. D. S.
Dr. J. R. Porter was born and reared in Savannah, Ga., among
very pleasant home influences. He is the son of the late
Rev. James Porter, of that city, well remembered as educator
and musician, as one who loved his fellow man, and was eager
to serve his race in any capacity. The son has partaken of
these better qualities, and is earnestly following the
father's footsteps.
J. R. Porter received his primary education in the West
Broad Street Public School of his native city, and through
assiduous application while a pupil of the public school,
was enabled to enter Atlanta University on a two-year
scholarship won in competitive examination. He graduated in
1886 with the degree of A. B., and after a year entered the
Dental Department of Walden University, at that time Central
Tennessee College. He received the degree of D. D. S. in
1889, and the following year was Professor of Operative
Dentistry in his Alma Mater.
But this field was too narrow for his ambition. An active
practice was more to his liking, and he wanted to get in
touch with the people. With this in view he selected
Birmingham as his field of labor.
The Doctor soon built up an excellent practice, and became
indispensable both in public and religious affairs. He was
the founder of the Alabama Penny Savings Bank of Birmingham,
Ala., and the first Secretary of its Board of Directors.
Whatever is of public interest has always appealed to him,
and has had his hearty alliance.
But at that time Birmingham was a place of a few industries,
and their interdependence was so marked, that to tie up one
was to tie up all. In the strike of '92 and '93, the Magic
City slipped from under the influence of the magician's
wand, and was like any other broken and beaten town. The
strike had ruined it, and Dr. Porter, like others, sought a
better country. He chose Atlanta, Ga. He came here in the
spring of '93. By faithfully attending to business, he has
built up an excellent dental practice, and has become one of
our most popular leaders. He is genial, thoughtful and
reliable, and all classes feel very kindly toward him,
because of his deep interest in them and their affairs. He
is very much concerned in the young men and their future,
and is a prominent officer in the Y. M. C. A., established
by the colored men of Atlanta. He is conservative and just
on all public questions, and earnestly desires to give his
best to his people, because he has great faith in the
ultimate adjustment of the abnormal conditions that so
fetter them.
In discussing questions of race building it is but just that we
recognize the causes that have led up to the condition that may exist.
If we are to suggest methods by which we may correct our weak points,
we should first attempt to make plain what these are and then offer
our remedy.
We have enterprises innumerable, enterprises of all classes and kinds,
dignified and undignified, humble and pretentious, scattered all over
this broad land. But these do not take on the sturdy growth of
permanency and prosperity that usually attaches to the affairs of
others. On the contrary we are surprised if they exhibit undue
vitality and outgrow their long clothes.
Some of our businesses are lasting monuments to our commercial and
professional ability, and stand out proudly against a background of
restricted opportunities, while the unnumbered many fade into the
shadow of the horizon and are lost to sight.
The questions that come to us are: Why is it so, and how may it be
remedied? Are the causes for these economic conditions of commercial
origin or social? Are they extrinsic or intrinsic? Are they the
results of the unbusinesslike methods of our merchants, or the lack of
appreciation of our buyers?
We glory that we are a full-fledged race. It is a splendid thing to
glory over. But do we realize what we have missed in our sudden
growth? Imagine a man, who has had no babyhood, no childhood, no
youthhood; a man born into manhood, without the pleasures and
experiences of boyhood; who has never fallen into a pond, battled with
wasps, played truant, or done any of those innocent mischiefs that
develop the boy both in body and in mind, and fit him for the
strenuous duties of life. Imagine such a man and you have our race.
A nation in a day, is our record. We were born into cities,
governments, laws, comforts, pleasures and schools. Aladdin's lamp has
never accomplished anything so wonderful, and we rubbed our eyes and
were amazed because everything had been prepared for us. This very
munificence has hampered us. We have not had that development as
individuals and as a people that would best fit us to grapple with
each succeeding obstacle. Therefore we must patiently though painfully
start from the beginning and travel over the same road, that each race
has traveled, because individuals and races develop alike, and the
same conditions that attach to the growth of one race, attach to that
of all others.
A nation in a day is a splendid record. But a nation that came out of
the wilderness, constructed its own cities, builded its own roads,
made its own laws, established its own schools, devised its own
comforts and pleasures, and in the contest with nature and poverty,
wrestled until it won a new name, that nation with its scars, its
experiences, and its development has far more to be desired, and has
far more resources upon which to draw in its after contests than the
former.
We entered the lists with these natural handicaps, and other
conditions imposed upon us. We have made mistakes, and the wonder is
that we have not made more, and that we have shown such splendid
powers of adaptability. Shunted to the right and left, with our path
continually obstructed, and our ambition jeered at, we have kept
quietly and persistently on, until we can now show a very extensive
catalogue of enterprises, that have grown and grown, until they are
sufficiently important to call forth discussions of this character.
We have no definite figures of the exact amount invested in our
business ventures. Though it is small when compared with the vast
amounts invested by others, yet it is enormous when compared with our
actual resources. The Negro merchant and professional man, have ceased
to be novelties, and in many sections are making serious impressions
on the business of both city and country.