The Burden of
the Educated Colored Woman
July 1899 — Third Hampton Negro Conference, Hampton Institute, Hampton VA
If the educated colored woman has a burden, and we believe she has — what is that burden? How can it be lightened, how may it be lifted? What it is can be readily seen perhaps better than told, for it constantly annoys to irritation; it bulges out as did the load of Bunyan’s Christian ignorance with its inseparable companions, shame and crime and prejudice.
That our position may be more readily understood, let us refer to the past; and it will suffice for our purpose to begin with our coming to America in 1620, since prior to that time, we claim only heathenism. During the days of training in our first mission school slavery that which is the foundation of right training and good government, the basic rock of all true culture the home, with its fire side training, mother’s molding, woman’s care, was not only neglected but utterly disregarded. There was no time in the institution for such teaching. We know that there were, even in the first days of that school, isolated cases of men and women of high moral character and great intellectual worth, as Phillis Wheatley, Sojourner Truth, and John Chavers, whose work and lives should have taught, or at least suggested to their instructors, the capabilities and possibilities of their dusky slave pupils. The progress and the struggles of these for noble things should have led their instructors to see how the souls and minds of this people then yearned for light the real life. But alas! these dull teachers, like many modern pedagogues and school keepers, failed to know their pupils to find out their real needs, and hence had no cause to study methods of better and best development of the boys and girls under their care. What other result could come from such training or want of training than a conditioned race such as we now have?
For two hundred and fifty years they married, or were given in marriage. Oft times marriage ceremonies were performed for them by the learned minister of the master’s church; more often there was simply a consorting by the master’s consent, but it was always understood that these unions for cause, or without cause, might be more easily broken, than a divorce can be obtained in Indiana or Dakota. Without going so long a distance as from New York to Connecticut, the separated could take other companions for life, for a long or short time; for during those two hundred and fifty years there was not a single marriage legalized in a single southern state, where dwelt the mass of this people. There was something of the philosopher in the plantation preacher, who, at the close of the marriage ceremony, had the dusky couple join their right hands, and then called upon the assembled congregation to sing, as he lined it out, “Plunged in a gulf of dark despair,” for well he knew the sequel of many such unions. If it so happened that a husband and wife were parted by those who owned them, such owners often consoled those thus parted with the fact that he could get another wife; she, another husband. Such was the sanctity of the marriage vow that was taught and held for over two hundred and fifty years. Habit is indeed second nature. This is the race inheritance. I thank God not of all, for we know, each of us, of instances, of holding most sacred the plighted love and keeping faithfully and sacredly the marriage vows. We know of pure homes and of growing old together. Blessed heritage! If we only had the gold there might be many “Golden Weddings.” Despair not; the crushing burden of immorality which has its root in the disregard of the marriage vow, can be lightened. It must be, and the educated colored woman can and will do her part in lifting this burden.
In the old institution there was no attention given to homes and to home making. Homes were only places in which to sleep, father had neither responsibility nor authority; mother, neither cares nor duties. She wielded no gentle sway nor influence. The character of their children was a matter of no concern to them; surroundings were not considered. It is true, house cleaning was sometimes enforced as a protection to property, but this was done at stated times and when ordered. There is no greater enemy of the race than these untidy and filthy homes; they bring not only physical disease and death, but they are very incubators of sin; they bring intellectual and moral death. The burden of giving knowledge and bringing about the practice of the laws of hygiene among a people ignorant of the laws of nature and common decency, is not a slight one. But this, too, the intelligent women can and must help to carry.
The large number of young men in the state prison is by no means the least of the heavy burdens. It is true that many of these are unjustly sentenced; that longer terms of imprisonment are given Negroes than white persons for the same offences; it is true that white criminals by the help of attorneys, money, and influence, oftener escape the prison, thus keeping small the number of prisoners recorded, for figures never lie. It is true that many are tried and imprisoned for trivial causes, such as the following, clipped from the Tribune, of Elberton, Ga.: “Seven or eight Negroes were arrested and tried for stealing two fish hooks last week. When the time of our courts is wasted in such a manner as this, it is high time to stop and consider whither we are driving. Such picayunish cases reflect on the intelligence of a community. It is fair to say the courts are not to blame in this matter.” Commenting on this The South Daily says: “We are glad to note that the sentiment of the paper is against the injustice. Nevertheless these statistics will form the basis of some lecturer’s discourse.” This fact remains, that many of our youth are in prison, that large numbers of our young men are serving out long terms of imprisonment, and this is a very sore burden. Five years ago while attending a Teacher’s Institute at Thomasville, Ga., I saw working on the streets in the chain gang, with rude men and ruder women, with ignorant, wicked, almost naked men, criminals, guilty of all the sins named in the decalogue, a large number of boys from ten to fifteen years of age, and two young girls between the ages of twelve and sixteen. It is not necessary that prison statistics be quoted, for we know too well the story, and we feel most sensibly this burden, the weight of which will sink us unless it is at once made lighter and finally lifted.
Last, but not least, is the burden of prejudice, heavier in that it is imposed by the strong, those from whom help, not hindrance, should come. They are making the already heavy burden of their victims heavier to bear, and yet they are commanded by One who is even the Master of all: “Bear ye one another’s burdens, and thus fulfill the law.” This is met with and must be borne everywhere. In the South, in public conveyances, and at all points of race contact; in the North, in hotels, at the baptismal pool, in cemeteries; everywhere, in some shape or form, it is to be borne. No one suffers under the weight of this burden as the educated Negro woman does; and she must help to lift it.
Ignorance and immorality, if they are not the prime causes, have certainly intensified prejudice. The forces to lighten and finally to lift this and all of these burdens are true culture and character, linked with that most substantial coupler, cash. We said in the beginning that the past can serve no further purpose than to give us our present bearings. It is a condition that confronts us. With this we must deal, it is this we must change. The physician of today inquires into the history of his patient, but he has to do especially with diagnosis and cure. We know the history; we think a correct diagnosis has often been made let us attempt a cure. We would prescribe: homes better homes, clean homes, pure homes; schools better schools; more culture; more thrift; and work in large doses; put the patient at once on this treatment and continue through life. Can woman do this work? She can; and she must do her part, and her part is by no means small.
Nothing in the present century is more noticeable than the tendency of women to enter every hopeful field of wage earning and philanthropy, and attempt to reach a place in every intellectual arena. Women are by nature fitted for teaching very young children; their maternal instinct makes them patient and sympathetic with their charges. Negro women of culture, as kindergartners and primary teachers have a rare opportunity to lend a hand to the lifting of these burdens, for here they may instill lessons of cleanliness, truthfulness, loving kindness, love for nature, and love for Nature’s God. Here they may daily start aright hundreds of our children; here, too, they may save years of time in the education of the child; and may save many lives from shame and crime by applying the law of prevention. In the kindergarten and primary school is the salvation of the race.
For children of both sexes from six to fifteen years of age, women are more successful as teachers than men. This fact is proven by their employment. Two thirds of the teachers in the public schools of the United States are women. It is the glory of the United States that good order and peace are maintained not by a large, standing army of well trained soldiers, but by the sentiment of her citizens, sentiments implanted and nourished by her well trained army of four hundred thousand school teachers, two thirds of whom are women.
The educated Negro woman, the woman of character and culture, is needed in the schoolroom not only in the kindergarten, and in the primary and the secondary school; but she is needed in high school, the academy, and the college. Only those of character and culture can do successful lifting, for she who would mold character must herself possess it. Not alone in the schoolroom can the intelligent woman lend a lifting hand, but as a public lecturer she may give advice, helpful suggestions, and important knowledge that will change a whole community and start its people on the upward way. To be convinced of the good that can be done for humanity by this means one need only recall the names of Lucy Stone, Mary Livermore, Frances Harper, Frances Willard and Julie Ward Howe. The refined and noble Negro woman may lift much with this lever. Women may also be most helpful as teachers of sewing schools and cooking classes, not simply in the public schools and private institutions, but in classes formed in neighborhoods that sorely need this knowledge. Through these classes girls who are not in school may be reached; and through them something may be done to better their homes, and inculcate habits of neatness and thrift. To bring the influence of the schools to bear upon these homes is the most needful thing of the hour. Often teachers who have labored most arduously, conscientiously, and intelligently have become discouraged on seeing that society had not been benefited, but sometimes positively injured by the conduct of their pupils.
The work of the classroom has been completely neutralized by the training of the home. Then we must have better homes, and better homes mean better mothers, better fathers, better born children. Emerson says, “To the well born child all the virtues are natural, not painfully acquired.”
But “The temporal life which is not allowed to open into the eternal life becomes corrupt and feeble even in its temporalness.” As a teacher in the Sabbath school, as a leader in young people’s meetings and missionary societies, in women’s societies and Bible classes our cultured women are needed to do a great and blessed work. Here they may cause many budding lives to open into eternal life. Froebel urged teachers and parents to see to the blending of the temporal and divine life when he said, “God created man in his own image; therefore man should create and bring forth like God.” The young people are ready and anxiously await intelligent leadership in Christian work. The less fortunate women already assembled in churches, are ready for work. Work they do and work they will; that it may be effective work, they need the help and leadership of their more favored sisters.
A few weeks ago this country was startled by the following telegram of southern women of culture sent to ex-Governor Northern of Georgia, just before he made his Boston speech: “You are authorized to say in your address tonight that the women of Georgia, realizing the great importance to both races of early moral training of the Negro race, stand ready to undertake this work when means are supplied.” But more startled was the world the next day, after cultured Boston had supplied a part of the means, $20,000, to read the glaring head lines of the southern press, “Who will Teach the Black Babies?” because some of the cultured women who had signed the telegram had declared when interviewed, that Negro women fitted for the work could not be found, and no self respecting southern white woman would teach a colored kindergarten. Yet already in Atlanta, Georgia, and in Athens, Georgia, southern women are at work among Negroes. There is plenty of work for all who have the proper conception of the teacher’s office, who know that all men are brothers, God being their common father. But the educated Negro woman must teach the “Black Babies;” she must come forward and inspire our men and boys to make a successful onslaught upon sin, shame, and crime.
The burden of the educated colored woman is not diminished by the terrible crimes and outrages that we daily hear of, but by these very outrages and lawlessness her burdens are greatly increased.
Somewhere I read a story, that in one of those western cities built in a day, the half-dozen men of the town labored to pull a heavy piece of timber to the top of a building. They pushed and pulled hard to no purpose, when one of the men on the top shouted to those below: “Call the women.” They called the women; the women came; they pushed; soon the timber was seen to move, and ere long it was in the desired place. Today not only the men on top call, but a needy race, — the whole world, calls loudly to the cultured Negro women to come to the rescue. Do they hear? Are they coming? Will they push?
Source: Report of the Hampton Negro Conference, No. 111 (July 1899), 37-43.
Also: The Rhetoric of Struggle: Public Address by African American Women, ed. Robbie Jean Walker (New York: Garland Publishing, Inc.) 1992, pp. 167-174.