CHAPTER XVII.
THE TUSKEGEE NEGRO CONFERENCE.
Tuesday, February 23, 1892, was a day memorable in the lives and fortunes of the great bulk of the Negro population in the “Black Belt” of the South. It was a strange and altogether new movement in which the Negro was called upon to participate.
From the time I first began working at Tuskegee I began to study closely not only the young people but the condition, the weak points and the strong points, of the older people. I was very often surprised to see how much common sense and wisdom these older people possessed, notwithstanding they were wholly ignorant as far as the letter of the book was concerned.
About the first of January, 1892, I sent out invitations to about 75 of the common, hard-working farmers, as well as to mechanics, ministers and teachers, asking them to assemble at Tuskegee on the 23d of February and spend the day in talking over their present condition, their helps and their hindrances, and to see if it were possible to suggest any means by which the rank and file of the people might be able to benefit themselves. I quote a portion of the printed invitation which was sent out to those invited to attend the Conference:
“In the Conference, two ends will be kept in view: First, to find out the actual industrial, moral and educational condition of the masses. Second, to get as much light as possible on what is the most effective way for the young men and women whom the Tuskegee Institute, and other institutions, are educating to use their education in helping the masses of the colored people to lift themselves up.
“In this connection, it may be said in general, that a very large majority of the colored people in the Black Belt, cotton district, are in debt for supplies secured through the ‘mortgage system,’ rent the land on which they live and dwell in one-room log cabins. The schools are in session in the country districts not often longer than three months and are taught in most cases in churches or log cabins with almost no apparatus or school furniture.
“The poverty and ignorance of the Negro, which show themselves by his being compelled to ‘mortgage his crop,’ go in debt for the food and clothes on which to live from day to day, are not only a terrible drawback to the Negro himself but a severe drain on the resources of the white man. Say what we will, the fact remains, that in the presence of the poverty and ignorance of the millions of Negroes in the Black Belt the material, moral and educational interests of both races are making but slow headway.”
In answer to this invitation we were surprised to find that nearly 400 men and women of all kinds and conditions came. In my opening address I impressed upon them the fact that we wanted to spend the first part of the day in having them state plainly and simply just what their conditions were. I told them that we wanted no exaggeration and did not want any cut and dried or prepared speeches, we simply wanted each person to speak in a plain, simple manner, very much as he would if he were about his own fireside speaking to the members of his own family. I also insisted that we confine our discussion to such matters as we ourselves could remedy rather than in spending the time in complaining or fault-finding about those things which we could not directly reach. At the first meeting of this Negro Conference we also adopted the plan of having these common people speak themselves and refused to allow people who were far above them in education and surroundings to take up the time in merely giving advice to these representatives of the masses.
Very early in the history of these Conferences I found that it meant a great deal more to the people to have one individual who had succeeded in getting out of debt, ceasing to mortgage his crop and who had bought a home and who was living well, occupy the time in telling the remainder of his fellows how he had succeeded than in having some one who was entirely out of the atmosphere of the average farmer occupy the time in merely lecturing to them.
In the morning of the first day of the Conference we had as many representatives from various parts as we had time in which to tell of the industrial condition existing in their immediate community. We did not let them generalize or tell what they thought ought to be or was existing in somebody’s else community, we held each person down to a statement of the facts regarding his own individual community. For example, we had them state what proportion of the people in their community owned land, what proportion lived in one-room cabins, how many were in debt and the number that mortgaged their crops, and what rate of interest they were paying on their indebtedness. Under this head we also discussed the number of acres of land that each individual was cultivating and whether or not the crop was diversified or merely confined to the growing of cotton. We also got hold of facts from the representatives of these people concerning their educational progress; that is, we had them state whether or not a school-house existed, what kind of teacher
they had and what proportion of the children were attending school. We did not stop with these matters; we took up the moral and religious condition of the communities, had them state to what extent, for example, people had been sent to jail from their communities; how many were habitual drinkers; what kind of minister they had; whether or not he was able to lead the people in morality as well as in spiritual affairs.
After we had got hold of facts which enabled us to judge of the actual state of affairs existing, we spent the afternoon of the first day in hearing from the lips of these same people in what way, in their opinion, the present condition of things could be improved, and it was most interesting as well as surprising to see how clearly these people saw into their present condition, and how intelligently they discussed their weak points as well their strong points. It was generally agreed that the mortgage system, the habit of buying on credit and paying large rates of interest, was at the bottom of much of the evil existing among the people, and the fact that so large a proportion of them live on rented land also had much to do with keeping them down. The condition of the schools was discussed with equal frankness and means were suggested for prolonging the school term and building school-houses. Almost without exception they agreed that the fact that so large a proportion of the people live in one-room cabins, where there was almost no opportunity for privacy or separation of the sexes, was largely responsible for the moral condition of many communities.
When I asked how many in the audience owned their homes only twenty-three hands went up.
Aside from the colored people who were present at the Conference who reside in the “Black Belt,” there were many prominent white and colored men from various parts of the country, especially representatives of the various religious organizations engaged in educational work in the South, and officers and teachers from several of the larger institutions working in the South. There were correspondents present representing such papers as the New York Independent, Evening Post, New York Weekly Witness, New York Tribune, Christian Union, Boston Evening Transcript, Christian Register, The Congregationalist, Chicago Inter-Ocean, Chicago Advance, and many others.
At the conclusion of the first Conference the following set of declarations was adopted as showing the concensus of opinion of those composing the Conference:
“We, some of the representatives of the colored people, living in the Black Belt, the heart of the South, thinking it might prove of interest and value to our friends throughout the country, as well as beneficial to ourselves, have met together in Conference to present facts and express opinions as to our Industrial, Moral and Educational condition, and to exchange views as to how our own efforts and the kindly helpfulness of our friends may best contribute to our elevation.
“First. Set at liberty with no inheritance but our bodies, without training in self-dependence, and thrown at once into commercial, civil and political relations with our former owners, we consider it a matter of great thankfulness that our condition is as good as it is, and that so large a degree of harmony exists between us and our white neighbors.
“Second. Industrially considered, most of our people are dependent upon agriculture. The majority of them live on rented lands, mortgage their crops for the food on which to live from year to year, and usually at the beginning of each year are more or less in debt for the supplies of the previous year.
“Third. Not only is our own material progress hindered by the mortgage system, but also that of our white friends. It is a system that tempts us to buy much that we would do without if cash was required and it tends to lead those who advance the provisions and lend the money, to extravagant prices and ruinous rates of interest.
“Fourth. In a moral and religious sense, while we admit there is much laxness in morals and superstition in religion, yet we feel that much progress has been made, that there is a growing public sentiment in favor of purity, and that the people are fast coming to make their religion less of superstition and emotion and more of a matter of daily living.
“Fifth. As to our educational condition, it is to be noted that our country schools are in session on an average only three and a half months each year; the Gulf States are as yet unable to provide school-houses and as a result the schools are held almost out of doors or at best in such rude quarters as the poverty of the people is able to provide; the teachers are poorly paid and often very poorly fitted for their work, as a result of which both parents and pupils take but little interest in the schools, often but few children attending, and these with great irregularity.
“Sixth. That in view of our general condition, we would suggest the following remedies: (1) That as far as possible we aim to raise at home our own meat and bread; (2) that as fast as possible we buy land, even though a very few acres at a time; (3) that a larger number of our young people be taught trades, and that they be urged to prepare themselves to enter as largely as possible all the various avocations of life; (4) that we especially try to broaden the field of labor for our women; (5) that we make every sacrifice and practice every form of economy that we may purchase land and free ourselves from our burdensome habit of living in debt; (6) that we urge our ministers and teachers to give more attention to the material condition and home life of the people; (7) that we urge that our people do not depend entirely upon the State to provide school-houses and lengthen the time of the schools, but that they take hold of the matter themselves where the State leaves off, and by supplementing the public funds from their own pockets and by building school-houses, bring about the desired results; (8) that we urge patrons to give earnest attention to the mental and moral fitness of those who teach their schools; (9) that we urge the doing away with all sectarian prejudice in the management of the schools.
“Seventh. As the judgment of this Conference we would further declare: That we put on record our deep sense of gratitude to the good people of all sections for their assistance and that we are glad to recognize a growing interest on the part of the best white people of the South in the education of the Negro.
“Eighth. That we appreciate the spirit of friendliness and fairness shown us by the Southern white people in matters of business in all lines of material development.
“Ninth. That we believe our generous friends of the country can best aid in our elevation by continuing to give their help where it will result in producing strong Christian leaders who will live among the masses as object lessons, showing them how to direct their own efforts towards the general uplifting of the people.
“Tenth. That we believe we can become prosperous, intelligent and independent where we are, and discourage any efforts at wholesale emigration, recognizing that our home is to be in the South, and we urge that all strive in every way to cultivate the good feeling and friendship of those about us in all that relates to our mutual elevation.”
At the present writing eight of these Conferences have been held. I shall not occupy space in describing in detail each one of these annual Conferences except to say that each Conference has grown in numbers, interest and value to the people. Very often as many as two thousand representatives assemble at these meetings, which are usually held in the latter part of February. Representatives now come from not only most all parts of Alabama but from practically all of the Southern States. Similar Conferences have also been organized in other states, notably Texas, South Carolina and North Carolina. Aside from these state Conferences, local Conferences which meet as a rule monthly and bring together the people in each community or county are now in existence in many parts of the South, and the people find these meetings a great means of helping themselves forward. One of our teachers at the present time gives the greater part of the year to the work of organizing and stimulating these local Conferences in various parts of the South. The people look forward eagerly each year to the assembling of the large or central Negro Conference at Tuskegee and they are always anxious to give their reports. The spirit of hopefulness and encouragement which now characterizes these Conferences, as compared with the rather depressed and hopeless feeling existing when the first Conference met, is most interesting. Many communities in the Conference held in recent years have been able to report that the people are ceasing to mortgage their crops, are buying land, building houses with two or three rooms, and their school terms in many cases have been extended from three to six and eight months, and that the moral atmosphere of the community has been cleansed and improved. These Conferences have served to make the people aware of their own inherent strength; to let them feel and understand how much they can do toward improving their own condition when once they make up their minds to make the effort, and the results from every point of view are most gratifying.
In order to show something of the spirit and interest that characterizes these Conferences I give verbatim extracts from a few addresses delivered at a recent Conference by some of these Black Belt Negroes. “This Conference is doing untold good,” said a very intelligent farmer and preacher of about fifty years of age who has attended all the Conferences. “Since I went back home from the first one and told the people about it they have gone to work and bought over two thousand acres of land. Much of it has already been paid for. I thank God on my knees for these Conferences. They are giving us homes.” Another man who could not come himself to a recent Conference sent a letter saying that seven of his neighbors had bought themselves homes. One woman reported that she had raised four hundred pounds of pork and had also raised corn enough to enable her to live without mortgaging her crop. Over one hundred in all reported that they had paid for homes. Another man said, “We are not what we ought to be, we are sadly lacking but we are one hundred per cent. better than we were twenty years ago and we are going to be better than we are.” Another remarked with a great deal of emphasis, “It makes a man more truthful when he owns land, and I know when he gives his word
he cannot run away. To own property is to own character.” Another farmer from Macon County said: “The nigger race ain’t such a bugaboo as you think. The trouble with our people is we don’t understand ourselves; we don’t have self-reliance and self-government. Eight years ago I didn’t have even a meat skin, now I have got eighty acres of land and five mules, all paid for. You must be a man. Say sink or swim, I’m coming on top; if you don’t you won’t amount to anything. Some of our race is so shiftless that if their own mother should rise from the grave after twenty years, and come into the house and say, ‘Son, give me a cup of coffee, I’ve been walking all night,’ he couldn’t do it. You make a mortgage and then you get everything you want, not everything you need. I had a start once before, and I got a couple of old horses and a buggy and I rid around too much and I got down. Then I promised the Lord if he would forgive me and help me to start again I would do better. Now I work from Monday to Saturday. A heap of our people don’t like that part of the Bible which says ‘six days thou shalt work.’ When a colored man dies the merchant makes more than on any other day, because you have all got to dress up, hire buggies, and ride around and go to the funeral. I don’t want anybody’s foot on my neck. I don’t go and say, ‘Mas’r Joe, please sir, I wants a little flour or I wants a little coffee for my old lady,’ but when I want anything I just go and get it. You must not sit down and trust God; if you do you’ll starve. Get up and go to work and trust God and you’ll get rich.”
Then Father Mitchell, who is a colored minister, said: “Now, keep quiet; we’s gettin’ along slowly. I wish our neighborhood was like dat brother’s as jest spoke. You give me a good lick for a young man, Mr. President; but, sir, if we had twenty men like you we’d get happy ’fore we enter heaven. We make a heap of corn and potatoes.” “How about morals?” asked some one. “Well, now, I’ll tell you about dat. I’d thank my Redeemer to send me some morals down to my neighborhood. I am putting up a big Baptist Church down on the Sam road, an’ I hope I’ll be able to do my people some good.”
At the time of the organization of the Annual Negro Farmers’ Conference, it was decided to make a special effort to secure the attendance of the representatives of the various educational, religious and philanthropic institutions in the South for the elevation of the Negro. This attempt was quite successful, so much so that in addition to the regular delegates at the Negro Conference quite a large number of educators and others began assembling to witness the proceedings of the Negro Conference. During the session of the Conference it was determined to organize what is known as the “Worker’s Conference,” composed of educators, etc., interested in the elevation of the Negro. It was decided to ask the members of the Worker’s Conference to be present and witness the proceedings of the regular Negro Conference in order that they might get information at first hand as to the condition and needs of the colored people. The following day the Worker’s Conference was called and based its proceedings in a large measure upon the lessons learned the previous day at the Farmers’ Conference. The Worker’s Conference has now been in existence many years and is a very important and far-reaching institution; in fact, it is the only organization that brings together annually the various officers and teachers connected with the large religious and educational enterprises in the South. We have had regularly present at the Worker’s Conference representatives from such institutions as the Hampton Institute, Atlanta University, Clark University, Atlanta Baptist College, Gammon Theological Seminary, Spelman Seminary, Morris Brown College, Fisk University, Central Tennessee College, Straight University, Talladega College, Tougaloo University, Lincoln University, Selma University, and many others which I have not space to mention; in fact, I think every educational institution of any importance for the Negro has been represented at one or more of these Worker’s Conferences. Besides these, we often have present the secretaries of the various religious organizations doing work in the South.
The subjects discussed in these Worker’s Conferences are of a wide range. At the last Conference the time was occupied in a discussion of how the various educational institutions in the South could serve to bring about more satisfactory relations between the two races in the South. The discussion was free, open and most helpful. In fact, it is well understood that in all of these gatherings at Tuskegee there is the utmost frankness and liberality allowed as to opinion and discussion. The Worker’s Conferences are growing in numbers and interest and have now become a permanent part of the educational machinery of the South.