WEBVTT 00:02.800 --> 00:09.700 On Monday we talked about uplift and its various ways 00:09.700 --> 00:12.400 one can interpret uplift--and I know you had a 00:12.400 --> 00:15.170 lot of that information in the Tera Hunter reading, 00:15.167 --> 00:18.797 but it's really one of these sort of foundational issues 00:18.800 --> 00:22.300 for this class I wanted to sort of labor over for a 00:22.300 --> 00:23.300 while. 00:23.300 --> 00:25.600 Another foundational issue is one of those keywords 00:25.600 --> 00:27.170 talking about, I talked about on Monday, 00:27.167 --> 00:29.597 which is race management. 00:29.600 --> 00:32.400 Essentially, that's what this lecture today is 00:32.400 --> 00:35.600 about.  This is a lecture looking at Booker T. 00:35.600 --> 00:36.670 Washington, W. 00:36.667 --> 00:37.667 E. 00:37.667 --> 00:38.667 B. 00:38.667 --> 00:39.797 Du Bois and the politics of accommodation and 00:39.800 --> 00:44.970 assimilation.  It is a debate that has manifested 00:44.967 --> 00:48.797 itself in many different forms, 00:48.800 --> 00:51.870 in different voices throughout so much of the 00:51.867 --> 00:53.397 post-emancipation African American experience, 00:53.400 --> 00:56.900 and it's a debate that's still with us today, 00:56.900 --> 01:00.600 in ways that I'm pretty sure will be coming back into 01:00.600 --> 01:06.300 play on and off during the rest of this term.  So the 01:06.300 --> 01:11.200 historian in me always wants to contextualize.  I want 01:11.200 --> 01:14.470 you--and I'm not crazy about dates, 01:14.467 --> 01:16.667 but I want to give you a timeline.  It's important 01:16.667 --> 01:19.097 for you to actually put down in your notes.  I'm not 01:19.100 --> 01:21.800 putting up on the screen cause it would be a one 01:21.800 --> 01:23.870 slide show.  It wouldn't make any sense, 01:23.867 --> 01:26.667 but understand this timeline.  Generally 01:26.667 --> 01:29.297 speaking, at the post-emancipation moment, 01:29.300 --> 01:35.000 1866 forward, you have the appearance of a range of Jim 01:35.000 --> 01:38.370 Crow laws separating the races. 01:38.367 --> 01:40.097 I can't tell you a specific start date, 01:40.100 --> 01:43.370 because they vary by state.  But it's important to know 01:43.367 --> 01:45.297 that they start with miscegenation, 01:45.300 --> 01:49.300 this fear over black and white sex, 01:49.300 --> 01:53.800 black male and white female specifically.  So there are 01:53.800 --> 01:56.800 laws against miscegenation, at first.  Then there are 01:56.800 --> 02:00.300 laws in some states about separating the races as far 02:00.300 --> 02:03.400 as education.  "Now we're going to actually have to 02:03.400 --> 02:07.170 educate these black folks, we can't educate them in the 02:07.167 --> 02:10.997 same space."  And then within about a decade, 02:11.000 --> 02:14.300 now we're talking mid-1870s, the laws start appearing on 02:14.300 --> 02:18.200 separating the races in areas of public 02:18.200 --> 02:20.670 accommodation, transportation.  And that's 02:20.667 --> 02:23.367 really where most people point to the start of most 02:23.367 --> 02:26.497 Jim Crow laws, is around the mid-1870s.  That's the first 02:26.500 --> 02:32.500 point in the timeline, the mid-1870s.  You already know 02:35.500 --> 02:37.100 about Reconstruction, the rise of Redemption, 02:37.100 --> 02:39.900 of course.  1895 I pointed to in the last lecture as 02:39.900 --> 02:43.800 being a rather important year.  You have in 1895 the 02:43.800 --> 02:45.270 National Baptist Convention formed, 02:45.267 --> 02:49.667 as I talked about on Monday.  You have in that 02:49.667 --> 02:53.097 same year the great leader of the race, 02:53.100 --> 02:56.970 Frederick Douglass, dies.   A major political figure in 02:56.967 --> 03:03.767 black and white America.  You have also in 1895 Booker 03:03.767 --> 03:04.767 T. 03:04.767 --> 03:06.867 Washington, the subject of half of this lecture, 03:06.867 --> 03:09.667 giving his famous Atlanta Cotton Exposition Address.  03:12.200 --> 03:15.100 So the National Baptist Convention is formed, 03:15.100 --> 03:16.700 Frederick Douglass dies, Booker T. 03:16.700 --> 03:18.270 Washington rises in prominence, 03:18.267 --> 03:21.797 all in the same year.  1896, the National Association of 03:21.800 --> 03:28.100 Colored Women is formed, a group I canvassed in the 03:28.100 --> 03:31.200 latter part of yes--of Monday's lecture.  The same 03:31.200 --> 03:33.600 year, the Supreme Court offers its decision in 03:33.600 --> 03:34.600 Plessey v. 03:34.600 --> 03:41.000 Ferguson.  More on that in today's lecture.  In 1897, 03:41.000 --> 03:44.670 the American Negro Academy is formed and in 1898, 03:44.667 --> 03:47.097 Alexander Crummell, with whom I began Monday's 03:47.100 --> 03:50.100 lecture, dies.  So in this three year window, 03:52.400 --> 03:54.700 you have the assertion of religious, 03:54.700 --> 03:57.000 organizational, and secular independence with the 03:57.000 --> 04:00.400 National Baptist Convention, the death of an icon, 04:00.400 --> 04:02.600 Frederick Douglass, the rise of another icon in Booker T. 04:02.600 --> 04:06.570 Washington, the formation of a women's political 04:06.567 --> 04:11.067 organizing association and social organization, 04:11.067 --> 04:15.867 a very important Supreme Court decision, 04:15.867 --> 04:19.497 the founding of one of these elitist attempts to solve 04:19.500 --> 04:21.600 race problems, to uplift the race, 04:21.600 --> 04:24.970 and in 1898, the death of one of those icons, 04:24.967 --> 04:27.067 representing the leaders in the Talented Tenth.  04:31.200 --> 04:35.200 Undergirding all of that are these Jim Crow laws. 04:35.200 --> 04:37.500  So that's the context, chronological context for 04:37.500 --> 04:43.100 today's lecture.  Let me begin playing an excerpt. 04:43.100 --> 04:44.870 It's scratchy, I know. 04:44.867 --> 04:46.797 I'm just going to play about, 04:46.800 --> 04:48.800 I think about forty-five seconds of it, 04:51.300 --> 04:52.500 but it's also kind of remarkable. 04:52.500 --> 04:53.500 Booker T. 04:53.500 --> 04:57.300 Washington: A ship lost at sea for many days suddenly 04:57.300 --> 04:58.970 sighted a friendly vessel. 04:58.967 --> 05:02.597 From the mast of the unfortunate vessel was seen 05:02.600 --> 05:05.800 a signal, "Water, water; we die of thirst!" 05:05.800 --> 05:09.870 The answer from the friendly vessel at once came back, 05:09.867 --> 05:12.697 "Cast down your bucket where you are." 05:12.700 --> 05:15.100 A second time the signal, "Water, 05:15.100 --> 05:16.300 send us water!" 05:16.300 --> 05:18.300 ran from the distressed vessel, 05:18.300 --> 05:22.370 and was answered, "Cast down your bucket where you are." 05:22.367 --> 05:25.997 And a third and fourth signal for water was 05:26.000 --> 05:29.200 answered, "Cast down your bucket where you are." 05:29.200 --> 05:31.670 The captain of the distressed vessel, 05:31.667 --> 05:33.697 at last heeding the injunction, 05:33.700 --> 05:38.100 cast down his bucket, and it came up full of fresh, 05:38.100 --> 05:41.770 sparkling water from the mouth of the Amazon River. 05:41.767 --> 05:45.797 To those of my race who depend on bettering their 05:45.800 --> 05:49.400 condition in a foreign land or who underestimate the 05:49.400 --> 05:52.270 importance of cultivating friendly relations with the 05:52.267 --> 05:55.497 southern white man, who is their next-door neighbor, 05:55.500 --> 05:59.900 I would say: "Cast down your bucket where you are"-- cast 05:59.900 --> 06:04.400 it down in making friends in every manly way of the 06:04.400 --> 06:08.800 people of all races by whom we are surrounded. 06:08.800 --> 06:11.300 Now that's--that's frankly just show and tell.  That's 06:11.300 --> 06:13.700 Booker T.  Washington, reading from his famous 06:13.700 --> 06:17.670 Cotton--Atlanta Cotton Exposition address.  I know 06:17.667 --> 06:19.697 it's hard to hear, but I'm going to go over it.  And 06:19.700 --> 06:23.070 it's also in the reading for this week.  But it really 06:23.067 --> 06:27.797 is--we're entering a new technological age for the 06:27.800 --> 06:31.300 whole country, and sound certainly is part of this 06:31.300 --> 06:36.500 technological innovation.  And we'll be seeing more of 06:36.500 --> 06:37.770 this as this course goes along, 06:37.767 --> 06:39.997 more sound files and movie clips, 06:40.000 --> 06:43.100 certainly.  Now again, I know it's in your reading, 06:43.100 --> 06:46.800 but it's important that we belabor part of the Cotton 06:46.800 --> 06:50.100 Exposition address, because it sets up--it lays down 06:50.100 --> 06:53.200 sort of the political foundation for so much of 06:53.200 --> 06:58.500 the late nineteenth century political philosophy.  The 06:58.500 --> 07:01.470 clip you just heard, that's Booker T. 07:01.467 --> 07:04.497 Washington saying, A ship lost at sea for many days 07:04.500 --> 07:07.000 suddenly sighted a friendly vessel. 07:07.000 --> 07:09.200 From the mast of the unfortunate vessel was seen 07:09.200 --> 07:13.100 a signal, "Water, water; we die of thirst!" 07:13.100 --> 07:15.400 The answer from the friendly vessel at once came back, 07:15.400 --> 07:16.900 "Cast down your bucket where you are." 07:16.900 --> 07:20.400 A second time the signal, "Water, 07:20.400 --> 07:21.900 water, send us water!" 07:21.900 --> 07:23.370 ran up from the distressed vessel, 07:23.367 --> 07:26.667 and was answered, "Cast down your bucket where you are." 07:26.667 --> 07:28.697 And a third and fourth signal for water was 07:28.700 --> 07:32.900 answered, "Cast down your bucket where you are." 07:32.900 --> 07:34.300 The captain of the distressed vessel, 07:34.300 --> 07:36.100 at last heeding the injunction, 07:36.100 --> 07:38.570 cast down his bucket, and it came up full of fresh, 07:38.567 --> 07:41.897 sparkling water from the mouth of the Amazon River. 07:41.900 --> 07:45.170 To those of my race who depend on bettering their 07:45.167 --> 07:48.167 condition in a foreign land or who underestimate the 07:48.167 --> 07:50.297 importance of cultivating friendly relations with the 07:50.300 --> 07:52.200 southern white man, who is their next-door neighbor, 07:52.200 --> 07:55.670 I would say: "Cast down your bucket where you are; 07:55.667 --> 07:58.067 cast it down in making friends in every manly way 07:58.067 --> 08:03.397 of the people of all races by whom we are surrounded. 08:03.400 --> 08:05.900 Cast it down in agriculture, mechanics, 08:05.900 --> 08:07.500 in commerce, in domestic service, 08:07.500 --> 08:09.300 and in the professions. 08:09.300 --> 08:12.200 And in this connection it is well to bear in mind that 08:12.200 --> 08:15.470 whatever other sins the South may be called to bear, 08:15.467 --> 08:17.997 when it comes to business, pure and simple, 08:18.000 --> 08:20.000 it is in the South that the Negro is given a man's 08:20.000 --> 08:22.900 chance in the commercial world, 08:22.900 --> 08:26.670 and in nothing is this Exposition--and in nothing 08:26.667 --> 08:29.297 is this Exposition is more eloquent than in emphasizing 08:29.300 --> 08:30.700 this chance. 08:30.700 --> 08:33.400 Our greatest danger is that in the great leap from 08:33.400 --> 08:35.900 slavery to freedom we may overlook the fact that the 08:35.900 --> 08:38.370 masses of us are to live by the productions of our 08:38.367 --> 08:41.797 hands, and fail to keep in mind that we shall prosper 08:41.800 --> 08:44.570 in proportion as we are--as we learn to dignify and 08:44.567 --> 08:47.797 glorify common labour, and put brains and skill into 08:47.800 --> 08:53.000 the common occupations of life.  No race can prosper 08:53.000 --> 08:55.570 till it learns that there is as much dignity in tilling a 08:55.567 --> 08:58.067 field as in writing a poem. 08:58.067 --> 09:00.397 It is at the bottom of life we must begin, 09:00.400 --> 09:02.370 and not at the top. 09:02.367 --> 09:04.967 Nor should we permit our grievances to overshadow our 09:04.967 --> 09:09.697 opportunities.   To those of the white race who look to 09:09.700 --> 09:12.300 the incoming of those of foreign birth and strange 09:12.300 --> 09:14.770 tongue and habits for the prosperity of the South, 09:14.767 --> 09:17.267 were I permitted I would repeat what I say to my own 09:17.267 --> 09:20.297 race, "Cast down your bucket where you are." 09:20.300 --> 09:22.700 Cast it down among the eight millions of Negroes whose 09:22.700 --> 09:25.600 habits you know, whose fidelity and love you have 09:25.600 --> 09:28.500 tested in days when to have proved treacherous meant the 09:28.500 --> 09:30.900 ruins of your firesides. 09:30.900 --> 09:33.200 Cast down your bucket among these people who have, 09:33.200 --> 09:34.670 without strikes and labor wars, 09:34.667 --> 09:36.997 tilled your fields, cleared your forests, 09:37.000 --> 09:38.600 builded your railroads and cities, 09:38.600 --> 09:40.700 and brought forth treasures from the bowels of the 09:40.700 --> 09:43.070 earth, and helped make possible this magnificent 09:43.067 --> 09:46.567 representation of the progress of the South. 09:46.567 --> 09:48.797 Casting down your bucket among my people, 09:48.800 --> 09:51.070 helping and encouraging them as you are doing on these 09:51.067 --> 09:55.097 grounds, and to educate--and to education of head, 09:55.100 --> 09:57.700 hand, and heart, you will find that they will buy your 09:57.700 --> 10:00.800 surplus land, make blossom the waste places of your 10:00.800 --> 10:03.570 fields, and run your factories. 10:03.567 --> 10:05.797 While doing this, you can be sure in the future, 10:05.800 --> 10:08.100 as in the past, that you and your families will be 10:08.100 --> 10:10.000 surrounded by the most patient, 10:10.000 --> 10:13.100 faithful, law-abiding, and unresentful people that the 10:13.100 --> 10:15.600 world has ever seen. 10:15.600 --> 10:18.170 As we have proved our loyalty to you in the past, 10:18.167 --> 10:20.767 in nursing your children, watching by the sick-bed of 10:20.767 --> 10:23.297 your mothers and fathers, and often following them 10:23.300 --> 10:25.400 with tear-dimmed eyes to their graves, 10:25.400 --> 10:27.900 so in the future, in our humble way, 10:27.900 --> 10:30.400 we shall stand by you with a devotion that no foreigner 10:30.400 --> 10:32.700 can approach, ready to lay down our lives, 10:32.700 --> 10:34.600 if need be, in defense of yours, 10:34.600 --> 10:36.470 interlacing our industrial, commercial, 10:36.467 --> 10:39.067 civil, and religious life with yours in a way that 10:39.067 --> 10:42.697 shall make the interests of both races one. 10:42.700 --> 10:45.900 In all things that are purely social we can be as 10:45.900 --> 10:49.300 separate as the fingers, yet one as the hand in all 10:49.300 --> 10:53.470 things essential to mutual progress. 10:53.467 --> 10:56.167 The wisest of my race understand that the 10:56.167 --> 10:58.397 agitation of questions of social equality is the 10:58.400 --> 11:01.670 extremest folly, and that progress in the enjoyment of 11:01.667 --> 11:04.467 all the privileges that will come to us must be the 11:04.467 --> 11:07.567 result of severe and constant struggle rather 11:07.567 --> 11:09.797 than of artificial forcing. 11:09.800 --> 11:12.000 No race that has anything to contribute to the modern 11:12.000 --> 11:16.100 world--to the markets of the world is long in any degree 11:16.100 --> 11:17.400 ostracized. 11:17.400 --> 11:20.200 It is important and right that all privileges of the 11:20.200 --> 11:23.870 law be ours, but it is vastly more important that 11:23.867 --> 11:25.597 we be prepared for the exercise of these 11:25.600 --> 11:27.070 privileges. 11:27.067 --> 11:30.397 The opportunity to earn a dollar in a factory just now 11:30.400 --> 11:32.900 is worth infinitely more than the opportunity to 11:32.900 --> 11:35.300 spend a dollar in an opera house. 11:37.800 --> 11:41.000 Three excerpts from this critical speech, 11:41.000 --> 11:48.700 1895.  The clip I played and the excerpt I began reading 11:48.700 --> 11:50.500 revolves around the phrase "cast down your bucket."  11:50.500 --> 11:55.170 It's a compelling story, a ship lost at sea, 11:55.167 --> 11:58.697 not realizing it's at the mouth of the Amazon River, 11:58.700 --> 12:02.400 thinking it's going to die, and safety was all around 12:02.400 --> 12:07.900 it.  Washington is telling the members of the 12:07.900 --> 12:11.400 Atlanta--Atlanta Cotton Exposition, 12:11.400 --> 12:14.100 gathering of business leaders, 12:14.100 --> 12:19.370 trying to raise money to save the South, 12:19.367 --> 12:24.697 or improve the South in economic terms.  12:24.700 --> 12:29.900 Washington's telling them that they need to trust 12:29.900 --> 12:36.500 blacks to do the right thing.  He's telling the 12:36.500 --> 12:39.500 white industrialists, the agricultural leaders, 12:39.500 --> 12:42.200 you know, "You're trying to import immigrant labor.  12:42.200 --> 12:45.300 Don't do it.  There's a not a tradition of labor 12:45.300 --> 12:47.500 organizing, union organizing, 12:47.500 --> 12:52.400 and strikes among blacks."  That's because they weren't 12:52.400 --> 12:54.700 allowed in unions.  That's another issue of course.  12:54.700 --> 12:58.370 But Washington's telling the white owners of the 12:58.367 --> 13:00.797 factories, and the mills, and the fields, 13:00.800 --> 13:03.300 "This is a workforce you can trust, 13:03.300 --> 13:08.000 who's toiled by you, who's nurtured you and nursed you, 13:08.000 --> 13:09.500 and we'll be faithful.  We've proved our 13:09.500 --> 13:13.000 faithfulness in the past."  So it's a nativist 13:13.000 --> 13:15.170 argument.  "We don't want foreign labor in here."  13:17.800 --> 13:20.400 It's also an argument about race management.  He begins 13:20.400 --> 13:26.700 by telling blacks, "Look, you can't agitate.  You need 13:26.700 --> 13:29.400 to recognize that this is our home, 13:29.400 --> 13:34.000 the South, and the rural South.  This is where we are 13:34.000 --> 13:37.000 and this where we need to make our futures.  And with 13:37.000 --> 13:42.600 patience, and with time, as we prove our fidelity, 13:42.600 --> 13:47.300 we'll be able to demonstrate that we are worthy of buying 13:47.300 --> 13:50.300 that land, tilling our own fields, 13:50.300 --> 13:55.000 becoming economically independent."  As he says 13:55.000 --> 13:57.200 himself, "The wisest among our race understand that the 13:57.200 --> 13:59.470 agitation of questions of social equality is the 13:59.467 --> 14:02.197 extremest folly."  It's a take it slow approach.  14:05.400 --> 14:11.400 Now--oh one other very important phrase to know 14:13.600 --> 14:18.400 from the Atlanta Cotton Exposition address is this 14:18.400 --> 14:20.600 sentence:  "That in all things that are purely 14:20.600 --> 14:24.370 social, we can be as separate as the fingers; 14:24.367 --> 14:26.797 yet one is the hand on all things essential to mutual 14:26.800 --> 14:30.970 progress."  Critically important sentence, 14:30.967 --> 14:37.697 and you'll start to see why.  This is 1895.  The 14:37.700 --> 14:42.300 next year, the Supreme Court hands down its--hands down 14:42.300 --> 14:43.400 its decision in Plessey v. 14:43.400 --> 14:47.600 Ferguson.  The majority of the court, 14:47.600 --> 14:52.100 in an eight to one decision, holds the following: We 14:52.100 --> 14:54.400 consider the underlying fallacy of the plaintiff's 14:54.400 --> 14:58.170 argument to consist in the assumption that the enforced 14:58.167 --> 15:01.397 separation of the races stamps the colored race with 15:01.400 --> 15:04.300 a badge of inferiority. 15:04.300 --> 15:07.800 If this be so, it is not by reason of anything found in 15:07.800 --> 15:10.670 the act, but solely because the colored race chooses to 15:10.667 --> 15:12.667 put that construction on it. 15:15.267 --> 15:17.197 The majority is saying--claiming that 15:17.200 --> 15:21.900 separation of the races stamps the colored race with 15:21.900 --> 15:25.000 a badge of inferiority, is all in the colored race's 15:25.000 --> 15:29.570 head.  Badge of inferiority.  The dissent 15:29.567 --> 15:32.797 written by--well he's the only person writing 15:32.800 --> 15:35.500 it--Justice John Harlan, says that ... 15:35.500 --> 15:38.770 the arbitrary separation of the citizens on the basis of 15:38.767 --> 15:41.067 race, while they're on a public highway, 15:41.067 --> 15:44.267 is a badge of servitude, wholly inconsistent with the 15:44.267 --> 15:45.997 civil freedom and the equality before the law 15:46.000 --> 15:47.400 established by the Constitution. 15:47.400 --> 15:52.000 The majority is saying the badge of inferiority is 15:52.000 --> 15:55.400 nonexistent.  It's a construction.  It's in their 15:55.400 --> 15:59.700 minds.  And Harlan says exactly the opposite.  It is 15:59.700 --> 16:04.970 a badge of servitude to force the separation of the 16:04.967 --> 16:08.997 races in public accommodations.  Now what 16:09.000 --> 16:13.500 was Plessey?  What was this case about?  Many of you 16:13.500 --> 16:16.900 know, I'm sure, the outlines of it.  June 7th, 16:16.900 --> 16:21.300 1892, Homer Plessey, a U.S. 16:21.300 --> 16:23.900 citizen, resident of Louisiana, 16:23.900 --> 16:28.400 buys a first class rail ticket.  He boards the train 16:30.767 --> 16:35.267 and takes a seat in the first class coach.  It's a 16:35.267 --> 16:38.397 whites only coach.  You wouldn't be surprised, 16:38.400 --> 16:45.800 I imagine, he's asked to move.  Conductor understands 16:45.800 --> 16:50.270 that he's not white.  And Plessey refuses and is 16:50.267 --> 16:54.697 thrown off the train and thrown into jail.  He's 16:54.700 --> 16:58.470 broken the Jim Crow laws of segregation of the races in 16:58.467 --> 17:04.467 Louisiana, the statute established in 1890.  Homer 17:08.400 --> 17:11.500 Plessey argued that such segregation violated the 17:11.500 --> 17:12.870 Thirteenth and Fourteenth Amendments of the 17:12.867 --> 17:16.997 Constitution.  The Supreme Court said in response, 17:17.000 --> 17:21.770 three years later, that racial separation did not 17:21.767 --> 17:23.897 abridge the privileges or immunities of U.S. 17:23.900 --> 17:27.200 citizens, or deprive persons of liberty or property 17:27.200 --> 17:28.800 without the due process of the laws, 17:28.800 --> 17:31.600 you know, the tenets of the Thirteenth and Fourteenth 17:31.600 --> 17:34.970 Amendment.  The Supreme Court says it doesn't do any 17:34.967 --> 17:37.397 of these things, separating the races.  There's still 17:37.400 --> 17:38.400 due process. 17:38.400 --> 17:40.500 You still have rights as a citizen.  Now Plessey, 17:40.500 --> 17:42.470 it's worth knowing, was convinced he would win this 17:42.467 --> 17:46.797 case.  He actually pursued the legal crisis in the 17:46.800 --> 17:49.300 first place.  He didn't just walk up to the ticket booth 17:49.300 --> 17:51.570 thinking, "I'm going to buy a first class rail ticket 17:51.567 --> 17:53.697 and have a nice quiet ride," you know, 17:53.700 --> 17:58.200 "to my destination."  He knew the law.  He thought it 17:58.200 --> 18:02.000 was wrong, and so he decided to test it, 18:02.000 --> 18:07.100 and he thought he would win.  And Plessey really 18:07.100 --> 18:10.400 also thought that he would win it because his own 18:10.400 --> 18:16.500 literal embodiment would prove how absurd segregation 18:16.500 --> 18:20.870 practices and laws really were.  Going by the very 18:20.867 --> 18:24.997 clumsy and messy sort of dividing one's up one's 18:25.000 --> 18:30.200 blood by races, Plessey was seventh--seven-eighths 18:30.200 --> 18:33.070 white, and was so fair skinned, 18:33.067 --> 18:37.097 he could easily pass for white.  In fact, 18:37.100 --> 18:39.300 he had to confirm with the conductors, 18:39.300 --> 18:42.000 "Yeah, I'm black."  The law of the land is, 18:42.000 --> 18:44.070 if you had just one, quote, "drop of black blood" you 18:44.067 --> 18:50.067 were black.  So Plessey ostensibly is a white man, 18:52.067 --> 18:55.697 ostensibly, has black heritage, 18:55.700 --> 19:02.100 so he is black legally.  Would only, 19:02.100 --> 19:04.370 you know, only by declaring his race would people 19:04.367 --> 19:06.297 realize that he was breaking a law in the first place.  19:06.300 --> 19:08.070 He says, "The law is ridiculous, 19:08.067 --> 19:10.597 and I'm going to test it, and I'm going to win it." 19:10.600 --> 19:14.800 Well, he misjudged the justices.  So you have, 19:14.800 --> 19:18.370 starting in 1866 but speeding up and going from 19:18.367 --> 19:22.467 miscegenation to education to transportation, 19:22.467 --> 19:26.897 generally speaking, a range of Jim Crow laws separating 19:26.900 --> 19:29.400 the races.  When Plessey v. 19:29.400 --> 19:33.900 Ferguson is decided, announced in 1895, 19:33.900 --> 19:39.800 separate but equal is established as in line with 19:39.800 --> 19:46.070 the Constitution, and it will remain the law until 19:46.067 --> 19:47.067 Brown v. 19:47.067 --> 19:50.767 Board of Education's passed, ah passed?  Declared in 19:50.767 --> 19:56.767 185--1954.  So we're talking about almost sixty years of 20:01.967 --> 20:03.997 constitutionally supported federal law, 20:04.000 --> 20:08.370 and then state laws, established with Plessey v. 20:08.367 --> 20:10.397 Ferguson. 20:10.400 --> 20:13.870 Now the Supreme Court offers its decision in 1896, 20:17.167 --> 20:21.967 but the case had been in process since 1892.  Why 20:21.967 --> 20:23.897 does this matter?  I mean we all know these things take a 20:23.900 --> 20:27.300 while to bubble up to the Supreme Court.  It matters 20:27.300 --> 20:30.570 because there's no doubt that when Booker T. 20:30.567 --> 20:34.067 Washington rose to speak at the Atlanta--Atlanta Cotton 20:34.067 --> 20:37.397 Exposition in 1895, he knew that efforts were underway 20:37.400 --> 20:41.800 to challenge racial separation.  Washington, 20:41.800 --> 20:45.770 however, openly and famously accommodated to white 20:45.767 --> 20:50.167 southern and northern business interests.  This 20:50.167 --> 20:52.897 was not a little quiet case kind of trickling its way up 20:52.900 --> 20:55.000 through the system.  Washington was a well 20:55.000 --> 20:57.400 educated man.  He knew about race politics, 20:57.400 --> 21:04.700 of course.  And so he made a conscious decision in 1895 21:04.700 --> 21:08.000 to declare that he's on the side of southern business 21:08.000 --> 21:09.670 interests and northern business interests, 21:09.667 --> 21:12.267 separating the races to reduce racial anxiety of 21:12.267 --> 21:17.497 these whites.  He knew that Plessey v. 21:17.500 --> 21:19.700 Ferguson was being fleshed out--fleshed out in the 21:19.700 --> 21:25.700 legal system.  So when you take these two moments 21:28.700 --> 21:33.600 together, Washington's speech and Plessey, 21:33.600 --> 21:37.670 you can see that for many, this embodies sort of the 21:37.667 --> 21:39.897 low point that I referenced in Monday's lecture, 21:39.900 --> 21:42.870 the low point of the post-emancipation African 21:42.867 --> 21:45.697 American experience, certainly in the realm of 21:45.700 --> 21:48.370 political rights, equal rights, 21:48.367 --> 21:54.097 full citizenship rights.  Now it's pretty easy to 21:54.100 --> 21:57.170 launch into an extended critique of Washington, 21:57.167 --> 22:00.367 especially in light of the context of the era when he's 22:00.367 --> 22:04.167 giving this famous speech.  But let me give you a bit of 22:04.167 --> 22:07.867 biography and put us in his shoes in a bit to see his 22:07.867 --> 22:11.397 world view, and see where we end up.  Washington is born 22:11.400 --> 22:16.400 in 1856.  He's born a slave.  He worked as a 22:16.400 --> 22:21.600 child, before emancipation and after emancipation.  He 22:21.600 --> 22:28.300 knew--his life was a life of work.  He's out in the 22:28.300 --> 22:33.000 coalfields in West Virginia and then finds out about 22:33.000 --> 22:35.200 this school, this college, called the Hampton 22:35.200 --> 22:40.270 Institute, in the far east coast of Virginia, 22:40.267 --> 22:44.997 and he decides this is the place for him. 22:45.000 --> 22:47.870 And so he literally works his way there via odd jobs.  22:47.867 --> 22:50.597 He has no money, so he's working odd jobs to get some 22:50.600 --> 22:56.100 more money to--to find a way to get to the next way 22:56.100 --> 22:58.600 station, before he finds himself in Hampton, 22:58.600 --> 23:02.000 Virginia, at the Institute.  And he's working odd jobs 23:02.000 --> 23:05.470 there, while in school.  And at the end of the term, 23:05.467 --> 23:06.597 at the end of the school year, 23:06.600 --> 23:09.970 he worked his way back home, literally working his way 23:09.967 --> 23:11.797 back home. 23:11.800 --> 23:16.400  Through his labor and his intellect, 23:16.400 --> 23:19.970 he becomes the school's--the protégé of the school's 23:19.967 --> 23:24.267 principal.  Hampton, it's important to know, 23:24.267 --> 23:28.897 was an institute dedicated to vocational education.  23:28.900 --> 23:30.800 That was the rationale of the Hampton--Hampton 23:30.800 --> 23:36.400 Institute.  Learning crafts and skills was critical.  23:36.400 --> 23:41.100 This is about how to become a better manager of crops, 23:41.100 --> 23:45.800 how to become an expert cabinetmaker.  It was about 23:45.800 --> 23:51.600 trying to develop technical expertise in agricultural 23:51.600 --> 23:57.200 endeavors, for instance.  The idea of, 23:57.200 --> 24:00.600 you know, high culture, elite refinement, 24:00.600 --> 24:06.700 these things could wait.  In 1881, 24:06.700 --> 24:08.470 Washington is twenty-one--twenty-five 24:08.467 --> 24:12.797 years old, and with the support of his mentor at the 24:12.800 --> 24:17.600 Hampton Institute, establishes his own 24:17.600 --> 24:21.270 institute, called the Tuskegee Institute.  Now 24:21.267 --> 24:23.097 Hampton and Tuskegee are still around today.  They 24:23.100 --> 24:25.100 are very different than they were before--they were at 24:25.100 --> 24:28.600 this, this era.  We're talking about the founding 24:28.600 --> 24:31.500 moments.  So Washington establishes the Tuskegee 24:31.500 --> 24:33.400 Institute, in Tuskegee, Alabama, 24:33.400 --> 24:36.500 and it's really quite remarkable.  He's--he's 24:36.500 --> 24:40.870 establishing something at the heart of white farming 24:40.867 --> 24:45.667 land in Alabama.  And what you see in establishing 24:45.667 --> 24:49.797 Tuskegee is Washington's incredible skills at 24:49.800 --> 24:54.770 building coalitions, at not appearing threatening to a 24:54.767 --> 24:58.697 white elite, or even white small farmers, 24:58.700 --> 25:02.700 yeoman farmers.  He starts buying up land for this 25:02.700 --> 25:05.900 institute.  He--he gets his first students, 25:05.900 --> 25:10.200 and they start building, literally building, 25:10.200 --> 25:12.000 this institute.  And eventually, 25:12.000 --> 25:14.900 Tuskegee, the institute, becomes the life blood of 25:14.900 --> 25:19.100 Tuskegee, the community.  It becomes the economic engine 25:19.100 --> 25:23.500 of this town.  And this is in a way a manifestation of 25:23.500 --> 25:24.500 Booker T. 25:24.500 --> 25:28.070 Washington's long term strategy.  I'm not saying 25:28.067 --> 25:32.197 Tuskegee was a racial oasis, or that blacks were fully 25:32.200 --> 25:35.170 integrated, but through Washington's model, 25:35.167 --> 25:39.997 he economically integrated blacks into Tuskegee, 25:40.000 --> 25:47.700 the town.  And this is his long-term plan.  Eventually, 25:47.700 --> 25:49.600 blacks will get their full rights, 25:49.600 --> 25:52.400 but they do it through long, slow, 25:52.400 --> 25:58.600 hard work, through labor, and becomes--by becoming so 25:58.600 --> 26:01.300 economically vital to wherever they are, 26:01.300 --> 26:04.200 one could not help but strive to incorporate them 26:04.200 --> 26:09.970 in society.  This very go-slow approach, 26:09.967 --> 26:15.397 Washington's great skills at interacting with and 26:15.400 --> 26:18.800 negotiating with white business leaders, 26:18.800 --> 26:20.400 results in he becoming the darling of the 26:20.400 --> 26:24.470 philanthropists and starts getting money thrown at him, 26:24.467 --> 26:28.597 by especially northern business interests, 26:28.600 --> 26:30.700 allowing him to build up Tuskegee further, 26:30.700 --> 26:32.800 and allowing him over the course of the next twenty or 26:32.800 --> 26:37.100 so years, to build up--especially after 1895, 26:37.100 --> 26:40.770 the last twenty years of his life--he dies in 1915--to 26:40.767 --> 26:48.567 build up a set of--a portfolio of power that 26:48.567 --> 26:51.167 leaves one with no other conclusion to draw except he 26:51.167 --> 26:53.197 was the most powerful black person in the country, 26:55.400 --> 26:58.970 undisputed leader of the race.  If a newspaper didn't 26:58.967 --> 27:01.097 like his ideology and ran editorials, 27:01.100 --> 27:02.970 he would buy the newspaper and fire the editors, 27:02.967 --> 27:04.297 put his own editors in place, 27:04.300 --> 27:06.500 kind of like Rupert--Rupert Murdoch, 27:06.500 --> 27:07.500 right? 27:07.500 --> 27:13.700 I mean he was a sort of mogul in black America.  An 27:13.700 --> 27:16.200 advisor to President Teddy--Teddy Roosevelt, 27:16.200 --> 27:20.770 much to the great anger and fear of many people in white 27:20.767 --> 27:23.997 America.  Now time to ask some critical questions.  On 27:24.000 --> 27:26.700 one side, you can ask the question, 27:26.700 --> 27:33.600 well why did philanthropists chip in?  Was it because of 27:33.600 --> 27:36.100 his charm?  Well, I mean, these were businessmen.  27:36.100 --> 27:40.500 They--they had their interests at heart here.  27:40.500 --> 27:43.800 They saw that Washington was training a fantastic worker 27:43.800 --> 27:45.900 base.  He'd follow the Washington model, 27:45.900 --> 27:48.800 very smart workers, trained in certain skills and 27:48.800 --> 27:51.100 crafts, ideal for their mills, 27:51.100 --> 27:55.800 factories, and such.  And he's also training a 27:55.800 --> 27:57.100 permanent second class citizen, 27:57.100 --> 28:01.400 so this will be a docile workforce.  That's exactly 28:01.400 --> 28:04.200 what the factory owners want.  A smart workforce is 28:04.200 --> 28:09.300 not going to raise any problems.  Now asking a 28:09.300 --> 28:10.470 question from the other side--I mean, 28:10.467 --> 28:12.667 it's so easy to sort of condemn Washington for all 28:12.667 --> 28:14.167 these different--these reasons I've outlined just 28:14.167 --> 28:19.567 now, but let's think about where he was living, 28:19.567 --> 28:21.567 what he was advocating. 28:21.567 --> 28:24.697 What really was possible in the Deep South in the late 28:24.700 --> 28:29.000 nineteenth century?  We already talked about 28:29.000 --> 28:33.970 lynching, rise of all kinds of laws to wipe out the 28:33.967 --> 28:36.767 black vote.  The black vote is disappearing radically 28:36.767 --> 28:38.997 during this period in the very last years of the 28:39.000 --> 28:41.500 nineteenth century.  Seventy-five percent of 28:41.500 --> 28:45.270 blacks still lived in the Confederate South, 28:45.267 --> 28:47.567 and the great majority of that percentage were 28:47.567 --> 28:50.897 agricultural workers.  Blacks were on the farms.  28:55.400 --> 28:59.400 Half of the total southern population was black, 28:59.400 --> 29:02.070 but blacks owned just over ten percent of the farms.  29:05.267 --> 29:07.297 There was essentially no agricultural education--I 29:07.300 --> 29:11.370 mean the Tuskeegees are--the Tuskegee kinds of model are 29:11.367 --> 29:15.467 the exceptions--and black farm production is low. 29:15.467 --> 29:17.967 So you have a population that is an aggrieved 29:17.967 --> 29:19.767 population politically, socially, 29:19.767 --> 29:24.697 economically, with very limited mobility, 29:24.700 --> 29:30.700 almost no mobility, living in a--in a state, 29:30.700 --> 29:34.270 one could make the argument, of terror.  So when you 29:34.267 --> 29:36.397 think about the lived conditions of African 29:36.400 --> 29:38.400 Americans, the great majority of them, 29:40.100 --> 29:43.700 what were the alternatives, except for try to find a way 29:43.700 --> 29:46.400 to develop economic independence, 29:46.400 --> 29:49.800 and then in time become recognized as fully 29:49.800 --> 29:53.970 participating in the--in the citizenship rights of the 29:53.967 --> 29:56.297 United States.  What might have been a logical 29:56.300 --> 30:01.200 alternative?  Well, the alternative to Washington 30:01.200 --> 30:04.100 and his accommodationist politics is embodied in W. 30:04.100 --> 30:05.100 E. 30:05.100 --> 30:06.100 B. 30:06.100 --> 30:08.600 Du Bois.  Now it's important to remember that Anna Julia 30:08.600 --> 30:12.100 Cooper joined the debate first, 30:12.100 --> 30:13.600 arguing in A Voice from the South, 30:13.600 --> 30:16.770 published in 1892, that the race would be saved by 30:16.767 --> 30:19.967 investing in higher education.  This comes a 30:19.967 --> 30:21.867 full decade before Du Bois steps up to the plate and 30:21.867 --> 30:26.497 challenges Washington.  But the fact is, 30:26.500 --> 30:29.800 for better and for worse, the debate has been 30:29.800 --> 30:32.200 crystallized into a Du Bois-Washington debate.  30:36.200 --> 30:42.870 Certainly Washington because he was so powerful, 30:42.867 --> 30:45.397 and also certainly Du Bois, partly because gender 30:45.400 --> 30:46.900 dynamics and our national culture, 30:46.900 --> 30:52.900 of course, but because the man plays central roles in 30:52.900 --> 30:54.470 many different moments of articulating, 30:54.467 --> 30:58.197 shifting black politics over the course of the next sixty 30:58.200 --> 31:03.670 years.  Du Bois's response to Washington was 31:03.667 --> 31:07.167 straightforward.  He referred to the 31:07.167 --> 31:11.467 Atlanta--Atlanta Cotton Exposition address as the 31:11.467 --> 31:14.797 Atlanta Compromise.  And he said in his very famous 31:14.800 --> 31:17.100 critique of Washington, and I quote here, 31:17.100 --> 31:20.700 that, "manly self respect is worth more than lands and 31:20.700 --> 31:24.000 houses, and that a people who voluntarily surrender 31:24.000 --> 31:27.400 such respect, or cease striving for it, 31:27.400 --> 31:30.000 are not worth civilizing." 31:30.000 --> 31:32.270 Manly self respect is the most important thing.  It's 31:32.267 --> 31:34.067 more important than lands and houses, 31:34.067 --> 31:37.997 and if you don't have the courage to stand up to the 31:38.000 --> 31:40.600 system that's fighting, that's pushing you down, 31:40.600 --> 31:44.200 you're not worth civilizing.  Now this 31:44.200 --> 31:46.000 phrasing here is rather important, 31:46.000 --> 31:48.270 harkening back to the last two lectures: manliness and 31:48.267 --> 31:52.497 civilization.  Du Bois embodies this very elitist, 31:52.500 --> 31:59.600 Eurocentric world view that supports a manly ideal and 31:59.600 --> 32:03.370 thinks it's the--it's the really--it's the real goal 32:03.367 --> 32:06.167 to demonstrate one's capacity to act in a 32:06.167 --> 32:09.297 civilized fashion, to be civilized, 32:09.300 --> 32:14.100 if you're really going to have a chance at 32:14.100 --> 32:17.870 entertaining full citizenship rights.  Du Bois 32:17.867 --> 32:21.097 challenged Washington's call for blacks to give up their 32:21.100 --> 32:25.170 political power, their insistence on civil rights, 32:25.167 --> 32:27.067 and their desire for the higher education of black 32:27.067 --> 32:30.797 youth.  Du Bois advocated that the Talented Tenth, 32:30.800 --> 32:34.470 this idea he developed from Henry Morehouse, 32:34.467 --> 32:36.897 advocated the Talented Tenth be educated at the finest 32:36.900 --> 32:40.500 institutions in order to save the race. 32:40.500 --> 32:43.700  Now why is Du Bois so invested in this agenda?  32:43.700 --> 32:45.800 Mainly because it reflected a large part of his own life 32:45.800 --> 32:49.100 experience, and a glance at his biography makes this 32:49.100 --> 32:53.170 much clearer.  Du Bois was born in 1868 in Great 32:53.167 --> 32:55.767 Barrington, Massachusetts, just about an hour and a 32:55.767 --> 32:58.897 half--about an hour and a half from here.  It is 32:58.900 --> 33:00.770 beginning to be recognized actually, 33:00.767 --> 33:03.697 in Great Barrington for being one of its more famous 33:03.700 --> 33:08.400 sons, as the phrase might be.  He goes to college in 33:08.400 --> 33:13.000 the South at Fisk University in Nashville and he gets his 33:13.000 --> 33:14.000 Ph. 33:14.000 --> 33:15.000 D. 33:15.000 --> 33:17.600 at Harvard in 1895, again, that important year, 33:17.600 --> 33:22.500 after having studied for some time at Berlin.  He 33:22.500 --> 33:24.470 publishes the groundbreaking--groundbreaki 33:24.467 --> 33:29.097 ng sociological study called The Philadelphia Negro in 33:29.100 --> 33:32.300 1898, I believe, essentially creating the field of urban 33:32.300 --> 33:36.100 sociology in the process, and he helps establish the 33:36.100 --> 33:37.500 America Negro Academy. 33:37.500 --> 33:39.400 So just in this--in the moment when Booker T. 33:39.400 --> 33:43.400 Washington's rising up, and bursts onto the national 33:43.400 --> 33:46.200 scene with his Atlanta Cotton Exposition address, 33:46.200 --> 33:49.770 Du Bois is getting the finest education in the 33:49.767 --> 33:51.767 world, quite literally, gets his Ph. 33:51.767 --> 33:55.197 D., the very first generation of African 33:55.200 --> 33:58.270 Americans to get that degree, 33:58.267 --> 34:00.567 establishes the field of urban sociology, 34:00.567 --> 34:04.597 helps establish the American Negro Academy, 34:04.600 --> 34:06.900 and then starts an academic career for the very first 34:06.900 --> 34:10.700 phase of his life, teaching at Atlanta University.  So 34:10.700 --> 34:15.770 Du Bois espouses and embodies the value of higher 34:15.767 --> 34:18.067 education and the role that the black intellectual would 34:18.067 --> 34:22.997 play in the salvation of the race.  He was at the time 34:23.000 --> 34:24.870 one of the most educated--highly educated 34:24.867 --> 34:28.297 people in the world, and he had a very full sense of his 34:28.300 --> 34:31.100 own talent--the man had an ego bigger than this 34:31.100 --> 34:38.500 room--and his sense of value to the world.  He really 34:38.500 --> 34:40.800 believed that politically and intellectually engaged 34:40.800 --> 34:43.370 scholars were the very best--very best people to 34:43.367 --> 34:45.297 interpret the white European world.  Again, 34:45.300 --> 34:47.170 that idea, sort of that's where the seat of 34:47.167 --> 34:52.397 civilization is.  And you can see this belief 34:52.400 --> 34:58.470 manifested or in the pages of what people regard as Du 34:58.467 --> 35:01.997 Bois's great classic, The Souls of Black Folk.  How 35:02.000 --> 35:04.900 many of you have read The Souls of Black Folk?  Just a 35:04.900 --> 35:06.600 handful, well more than a handful. 35:06.600 --> 35:08.370 About okay about a sixth of you, 35:08.367 --> 35:10.897 fifth of you, sixth of you.  Or read in it?  Maybe more 35:10.900 --> 35:13.400 hands would go up.  It's really amazing, 35:13.400 --> 35:17.500 because when I started grad school, 35:17.500 --> 35:20.870 I went to grad school here, I was introduced to Du Bois 35:20.867 --> 35:23.397 and The Souls of Black Folk in the spring of my first 35:23.400 --> 35:26.870 year in grad school.  He wasn't part of the 35:26.867 --> 35:29.397 undergraduate curriculum, except in just a few kind of 35:29.400 --> 35:33.570 strange places.  Now it's the undergraduate curriculum 35:33.567 --> 35:36.397 like crazy, and I understand it's even being taught in 35:36.400 --> 35:38.870 some high schools.  I mean this is a radical change in 35:38.867 --> 35:43.197 just twenty years, in terms of Du Bois being brought 35:43.200 --> 35:48.400 back into our national narrative.  Now The Souls of 35:48.400 --> 35:50.700 Black Folk¸ you have an excerpt from it in the 35:50.700 --> 35:55.400 Marable and Mullings reader.  I'm not going to 35:55.400 --> 35:58.770 belabor the history of that early remarkable book, 35:58.767 --> 36:02.267 but I do want to focus on one quick passage, 36:02.267 --> 36:06.067 really about the most cited passage of the entire book.  36:06.067 --> 36:08.697 And it's--it's a passage that refers to the conundrum 36:08.700 --> 36:14.300 of double-consciousness.  In Souls of Black Folk, 36:14.300 --> 36:16.470 Du Bois recounts his youth growing up in a diverse 36:16.467 --> 36:19.167 community where he never felt the sting of race until 36:19.167 --> 36:22.397 his adolescence, this very famous moment when he was-- 36:22.400 --> 36:25.100 his Valentine's Day card that he was giving to a 36:25.100 --> 36:30.870 young woman was refused.  He wrote about this dawning 36:30.867 --> 36:32.597 awareness of the racial differences in his 36:32.600 --> 36:36.070 community, and his own physical appearance, 36:36.067 --> 36:39.797 and he said that this awareness amounted to, 36:39.800 --> 36:42.900 or he equated it to, a veil that separated the races.  36:42.900 --> 36:46.470 And he writes: ... 36:46.467 --> 36:48.897 the Negro is sort of a seventh son, 36:48.900 --> 36:51.900 born with a veil, and gifted with second-sight in this 36:51.900 --> 36:54.900 American world, a world which yields him no true 36:54.900 --> 36:58.700 self-consciousness, but only lets him see himself through 36:58.700 --> 37:01.200 the revelation of the other world. 37:01.200 --> 37:02.770 It is a peculiar sensation, this 37:02.767 --> 37:04.997 double-conscious--consciousn ess, 37:05.000 --> 37:07.000 this sense of always looking to one's self through the 37:07.000 --> 37:10.300 eyes of others, of measuring one's soul by the tape of a 37:10.300 --> 37:12.670 world that looks through the--excuse me, 37:12.667 --> 37:15.897 I skipped a line here-- It is a peculiar sensation, 37:15.900 --> 37:18.400 this double--consciousness, this sense of always looking 37:18.400 --> 37:20.370 to one's self through the eyes of others, 37:20.367 --> 37:22.867 of measuring one's soul by the tape of a world that 37:22.867 --> 37:25.997 looks on in amused contempt and pity. 37:26.000 --> 37:28.900 One ever feels his twoness: an American, 37:28.900 --> 37:32.500 a Negro; two souls, two thoughts, 37:32.500 --> 37:35.970 two unreconciled strivings; two warring ideals in one 37:35.967 --> 37:39.097 dark body, whose dogged strength alone keeps it from 37:39.100 --> 37:40.200 being torn asunder. 37:40.200 --> 37:46.870 A veil separating the races.  The passage is 37:46.867 --> 37:48.697 important for the way in which Du Bois describes the 37:48.700 --> 37:52.300 differences in perspective between white and black 37:52.300 --> 37:56.600 worlds.  As Ralph Ellison would mention some forty or 37:56.600 --> 38:00.570 fifty years later in his book, 38:00.567 --> 38:03.297 the differences that rendered blacks invisible to 38:03.300 --> 38:06.300 white America.  I'm referencing Ellison's 38:06.300 --> 38:10.670 classic The Invisible Man here.  Du Bois says, 38:10.667 --> 38:16.697 it is as if this veil keeps blacks hidden from view.  38:16.700 --> 38:20.400 But veils, as we know, allow the wearer to see the world 38:20.400 --> 38:24.500 outside.  This is black America's special gift, 38:24.500 --> 38:26.900 according to Du Bois, that they can see America from a 38:26.900 --> 38:31.670 perspective that was all but invisible to whites.  This 38:31.667 --> 38:34.997 gift, however, was also a curse.  It kept blacks 38:35.000 --> 38:36.970 removed from the daily commerce of culture, 38:36.967 --> 38:39.497 society, politics, economics, 38:39.500 --> 38:42.900 so forth.  Now why do I linger on this point? 38:45.567 --> 38:47.167 I linger on it because it gets to the heart of the 38:47.167 --> 38:49.697 problem that Du Bois felt that black scholars like 38:49.700 --> 38:53.100 himself had to deal with.  They were best positioned to 38:53.100 --> 38:57.200 solve these problems, and yet they couldn't be heard 38:57.200 --> 39:00.170 and couldn't be seen by the white world, 39:00.167 --> 39:01.967 but they were in the best position to interpret those 39:01.967 --> 39:04.597 worlds to each other.  And in this way, 39:04.600 --> 39:07.300 Washington and Du Bois are actually quite alike.  They 39:07.300 --> 39:09.500 both sought to be interpreters of the black 39:09.500 --> 39:12.400 experience to white America.  They both sought 39:12.400 --> 39:15.500 in some ways to control the means of access of each 39:15.500 --> 39:17.500 racial cohort to the other. 39:19.200 --> 39:21.700 In the long run, many of their goals were the same. 39:21.700 --> 39:25.000 The means, however, were profoundly different.  It's 39:25.000 --> 39:30.900 important to say here that Washington was a rather 39:30.900 --> 39:34.600 complicated figure.  Washington was very publicly 39:34.600 --> 39:38.400 in support of the separation of the races, 39:38.400 --> 39:41.270 accommodating to northern white business interests.  39:41.267 --> 39:43.967 As I mentioned before, he owned all these newspapers, 39:43.967 --> 39:46.667 would control them if they said anything bad about 39:46.667 --> 39:49.097 him.  But he also funneled money to Du Bois and other 39:49.100 --> 39:53.300 activists, knowing that public support would destroy 39:53.300 --> 39:56.470 him but recognizing that sometimes, 39:56.467 --> 39:58.297 not all the time, but sometimes, 39:58.300 --> 40:01.800 their points had merit.  So he would actually give Du 40:01.800 --> 40:05.900 Bois--who had no kind of resource like that--give Du 40:05.900 --> 40:10.100 Bois through third parties resources to continue the 40:10.100 --> 40:13.200 battle.  But in the arena of public engagement, 40:13.200 --> 40:16.270 public political engagement, these two could not have 40:16.267 --> 40:20.097 been more different.  You can see this in high relief 40:20.100 --> 40:25.900 when in 1905, two years after Souls of Black Folk 40:25.900 --> 40:29.370 was published, when Du Bois and other college-educated 40:29.367 --> 40:32.897 black professionals meet at Niagara Falls.  Now they're 40:32.900 --> 40:34.900 meeting on the Canadian side, 40:34.900 --> 40:36.800 not the New York side, which they intended to do, 40:36.800 --> 40:40.670 since the New York side refused them lodging.  But 40:40.667 --> 40:44.397 these black, educated black men and a few women--Ida B. 40:44.400 --> 40:47.170 Wells was one of them--come together to form an 40:47.167 --> 40:49.097 organization that is dedicated to full 40:49.100 --> 40:52.600 citizenship rights for black America.  The so called 40:52.600 --> 40:56.600 Niagara Movement demanded a number of things: freedom of 40:56.600 --> 41:00.800 speech and full citizenship, manhood suffrage, 41:00.800 --> 41:03.670 the abolition of all distinctions based on race, 41:03.667 --> 41:05.767 the recognition of basic principles of human 41:05.767 --> 41:08.797 fellowship, respect for the working person.  I went 41:08.800 --> 41:10.200 through that quickly.  It's in the reader, 41:10.200 --> 41:15.500 the manifesto, the Niagara Movement's call to arms.  41:15.500 --> 41:19.400 But it's important to--we'll look back at that, 41:19.400 --> 41:21.400 and think of these themes that it's talked about.  41:21.400 --> 41:23.100 Full citizenship rights, the vote, 41:23.100 --> 41:26.170 abolition of distinctions based on race, 41:26.167 --> 41:29.797 human fellowship, respect for the working person.  I 41:29.800 --> 41:32.500 want you to think back to this moment in six or seven 41:32.500 --> 41:33.500 weeks--well, in about three or four weeks then six or 41:33.500 --> 41:40.770 seven weeks--this is an abiding theme of political 41:40.767 --> 41:43.467 organizing in black America throughout much of the 41:43.467 --> 41:45.967 twentieth century.  Washington was invited to 41:45.967 --> 41:50.197 join the Niagara Movement.  He was by far the most 41:50.200 --> 41:53.200 powerful black person in the country.  He was invited 41:53.200 --> 41:55.500 mainly out of courtesy because of his power.  He 41:55.500 --> 41:58.970 declines.  Some of his greatest enemies are the 41:58.967 --> 42:00.897 people organizing the Niagara movement, 42:00.900 --> 42:06.700 but at least they had to put out that olive branch.  But 42:06.700 --> 42:09.600 again, Washington knew he would lose his white support 42:09.600 --> 42:14.300 base if he made that move.  The Niagara Movement meets 42:14.300 --> 42:18.600 annually until 1909.  That year, 42:18.600 --> 42:20.500 some members of the group were invited to a national 42:20.500 --> 42:23.300 conference on contemporary race relations and the 42:23.300 --> 42:29.600 struggle for civil rights.  This group of white 42:29.600 --> 42:33.000 activists, many of them with abolitionist roots, 42:33.000 --> 42:35.600 back to the previous century, 42:35.600 --> 42:38.100 came together because of a race riot and a lynching.  42:40.467 --> 42:44.167 Heretofore popularly felt to be a southern phenomenon, 42:44.167 --> 42:46.997 despite like the New York City draft riots as evidence 42:47.000 --> 42:49.800 to the contrary, this race riot and lynching happened 42:49.800 --> 42:54.570 in Springfield, Illinois in 1908.  The riots were 42:54.567 --> 42:57.167 horrific in their material significance, 42:57.167 --> 43:00.097 certainly, loss of life and property, 43:00.100 --> 43:01.900 but the symbolic significance was far 43:01.900 --> 43:05.000 greater, at least for these organizers.  The riot 43:05.000 --> 43:07.170 occurred on the hundredth anniversary of 43:07.167 --> 43:09.897 Lincoln's--Abraham Lincoln's birth, 43:09.900 --> 43:13.000 and several black citizens in Springfield are lynched 43:13.000 --> 43:15.570 within a few blocks of Lincoln's home and within 43:15.567 --> 43:19.797 two miles of his gravesite.  Now the riot started when a 43:19.800 --> 43:23.600 white woman accused a black worker of raping her and 43:23.600 --> 43:27.700 assaulting her.  She later recanted, 43:27.700 --> 43:30.670 admitting that her white boyfriend had beat her, 43:30.667 --> 43:36.997 but it was too late.  Angry mobs formed and 43:37.000 --> 43:39.270 started--started looking for the perpetrator, 43:39.267 --> 43:40.697 who was spirited out of town quickly.  But the mobs start 43:40.700 --> 43:44.400 forming and attacking blacks under the impression that 43:44.400 --> 43:50.100 they were the ones harboring the rapist.  That the Great 43:50.100 --> 43:53.400 Emancipator's memory could be so sullied horrified 43:53.400 --> 43:57.100 these whites--these white liberals, 43:57.100 --> 43:59.300 some of whom organized this conference and invited 43:59.300 --> 44:04.100 members of the Niagara Movement.  Together, 44:04.100 --> 44:07.200 these white liberals and a few representatives, 44:07.200 --> 44:10.070 these black liberals from the Niagara Movement, 44:10.067 --> 44:12.197 decide to form a new social betterment organization that 44:12.200 --> 44:14.870 would be dedicated to the pursuit of civil rights for 44:14.867 --> 44:16.997 blacks, and that organization is the National 44:17.000 --> 44:18.570 Association for the Advancement of Colored 44:18.567 --> 44:22.597 people, the NAACP.  Du Bois joined, 44:22.600 --> 44:24.800 was one of the people from the Niagara Movement who 44:24.800 --> 44:26.300 met-- went to this conference, 44:26.300 --> 44:31.600 and he joined the NAACP upon its founding in 1910, 44:31.600 --> 44:35.770 and serves as its sole black officer.  He was the 44:35.767 --> 44:37.397 director of research and publicity for the NAACP, 44:37.400 --> 44:39.670 and the editor of its magazine, 44:39.667 --> 44:43.067 Crisis.  And Du Bois would remain at the NAACP for the 44:43.067 --> 44:45.597 next twenty-five years.  He would have this very vexed 44:45.600 --> 44:49.500 relationship with the organization.  So from its 44:49.500 --> 44:53.800 inception, the NAACP needs to be understood as, 44:53.800 --> 44:57.800 well, one, essentially a white organization with Du 44:57.800 --> 45:00.270 Bois as the sole black officer, 45:00.267 --> 45:03.797 dedicated to the improvement of quality of black life, 45:03.800 --> 45:09.800 certainly.  But the people running the NAACP, 45:11.900 --> 45:15.670 left progressives, some of them considered radicals, 45:15.667 --> 45:18.297 were all political agitators, 45:18.300 --> 45:20.270 but they were agitating toward an assimilationist 45:20.267 --> 45:23.797 goal.  This is why Du Bois felt so at home with this 45:23.800 --> 45:30.370 sort of politics.  The NAACP, 45:30.367 --> 45:34.297 not to make light of the commitment of these--these 45:34.300 --> 45:36.800 radical progressive and Du Bois as well, 45:36.800 --> 45:41.000 agitating towards assimilation, 45:41.000 --> 45:44.570 believed that with the proper amount, 45:44.567 --> 45:46.697 type, and style of agitation, 45:46.700 --> 45:50.100 blacks would eventually integrate into white 45:50.100 --> 45:54.700 society, economy, and politics.  Now the phrasing 45:54.700 --> 45:57.570 of that is very important, that blacks would integrate 45:57.567 --> 46:00.497 "into" white society, economy, 46:00.500 --> 46:04.270 and politics.  The process would not work in reverse.  46:06.500 --> 46:11.370 So just as we can, you know, get worked up, 46:11.367 --> 46:15.267 perhaps, about Washington's accommodationist politics 46:15.267 --> 46:18.497 and say, you know, we're really down for the idea of 46:18.500 --> 46:22.200 Du Bois's radical politics and assimilationist ideals, 46:22.200 --> 46:24.200 you need to also be aware of what these assimilationist 46:24.200 --> 46:29.900 ideals were about.  Blacks would integrate into white 46:29.900 --> 46:33.900 society, society that was civilized, 46:33.900 --> 46:38.600 and that was a descendant of the height of civilized 46:38.600 --> 46:44.600 culture in the world, and that's Britain.  These are 46:47.567 --> 46:51.097 complicated narratives, but we can ask really 46:51.100 --> 46:53.370 interesting questions--or because they're complicated, 46:53.367 --> 46:57.267 we can ask really interesting questions, 46:57.267 --> 47:00.397 sort of such that when all is said and done, 47:00.400 --> 47:05.900 with Washington's politics being open for critique, 47:05.900 --> 47:08.900 is it easier to let the Niagara Movement's or the 47:08.900 --> 47:11.700 NAACP's politics be free from critique?  There's 47:11.700 --> 47:14.600 plenty of criticism to be thrown around and lots of 47:14.600 --> 47:16.500 critical questions to ask, and we'll start asking those 47:16.500 --> 47:19.900 questions in section and in the weeks to come.  Thanks 47:19.900 --> 47:21.900 very much.  Have a great weekend.