Up from Slavery

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First edition

Up from Slavery is the 1901 autobiography of Booker T. Washington detailing his personal experiences in working to rise from the position of a slave child during the Civil War, to the difficulties and obstacles he overcame to get an education at the new Hampton University, to his work establishing vocational schools—most notably the Tuskegee Institute in Alabama—to help black people and other disadvantaged minorities learn useful, marketable skills and work to pull themselves, as a race, up by the bootstraps. He reflects on the generosity of both teachers and philanthropists who helped in educating blacks and native Americans. He describes his efforts to instill manners, breeding, health and a feeling of dignity to students. His educational philosophy stresses combining academic subjects with learning a trade (something which is reminiscent of the educational theories of John Ruskin). Washington explained that the integration of practical subjects is partly designed to reassure the white community as to the usefulness of educating black people.

This book was first released as a serialized work in 1900 through The Outlook, a Christian newspaper of New York. This work was serialized because this meant that during the writing process, Washington was able to hear critiques and requests from his audience and could more easily adapt his paper to his diverse audience.[1]

First Cover of The Outlook, Newspaper

Washington was a somewhat controversial figure in his own lifetime, and W. E. B. Du Bois, for example, criticized some of his views. The book was, however, a best-seller, and remained the most popular African American autobiography until that of Malcolm X.[2] In 1998, the Modern Library listed the book at No. 3 on its list of the 100 best nonfiction books of the 20th century.

Plot Summary[edit]

Up from Slavery chronicles over fifty years of Washington's life: from slave to schoolmaster to the face of southern race relations. In this text, Washington climbs the social ladder through hard, manual labor, a decent education, and relationships with great people. Throughout the text, he stresses the importance of education on the black population as a reasonable tactic to ease race relations in the South. The book is in essence Washington's traditional, non-confrontational message supported by the example of his life.

Major Themes[edit]

  • Education
  • What it means to be your own person
  • Industriousness
  • Humility
  • Unity
  • Reform
  • The people's capacity for change
  • Thrift
  • Poverty among the black population

Chapter Outline[edit]

Chapter 1[edit]

A Slave Among Slaves - In the first chapter, the reader is given a vivid yet brief sight of the life of slaves, as seen from the author's point of view. Basically, it speaks of the hardships the slaves endured before independence, their dedication for their masters, and their joys and hassles after liberty.The first chapter explains about his suffering in that plantation and the end days of his slavery.

Chapter 2[edit]

Boyhood Days – In the second chapter, the reader learns the importance of naming oneself as a means of reaffirming freedom and the extent to which freedmen and women would go to reunite their families. After families had reunited and named themselves, they would then seek out employment (usually far from their former masters). The reader learns the story behind the author's name: Booker Taliaferro Washington. The second chapter also gives an account of cruel child labour on the mines at the city of Malden. Furthermore, Booker is badly attracted towards education and oscillates between the extensive schedule of the day's work and the school. The second chapter also describes the role of Booker's mother and her character. She was very much supporting to him and would fulfill his needs at any cost.

Chapter 3[edit]

The Struggle for Education – Washington struggles, in this chapter, to earn enough money to reach and remain at Hampton Institute. That was his first experience related to the importance of willingness to do manual labor. This is the first introduction of General Samuel C. Armstrong

Chapter 4[edit]

Helping Others – Conditions at Hampton are discussed in this chapter, as well as Washington's first trip home from school. He returns early from vacation to aid teachers in the cleaning of their classrooms. When Washington returns the next summer, he is elected to teach local students, young and old, through a night school, Sunday school, and private lessons. This chapter also gives the first mention of groups such as the Ku Klux Klan.

Chapter 5[edit]

The Reconstruction Period (1867-1878) – Washington paints an image of the South during Reconstruction, with several assessments of Reconstruction projects including: education, vocational opportunities, and voting rights. He speaks of the Reconstruction policy being built on "a false foundation." He seeks to play a role in forming a more solid foundation based upon "the hand, head, and heart."[3]

Chapter 6[edit]

Black Race and Red Race – General Armstrong calls Washington back to Hampton Institute for the purpose of instructing and advising a group of young Native-American men. Washington speaks about different instances of racism against Native Americans and African Americans. Washington also begins a night school at this time.

Chapter 7[edit]

Early Days at Tuskegee – Once again General Armstrong is instrumental in encouraging Washington's next project: the establishment of a normal school for African Americans in Tuskegee, Alabama. He describes the conditions in Tuskegee and his work in building the school: "much like making bricks without straw.[4] Washington also outlines a typical day in the life of an African American living in the country at this time. In May 1881, General Armstrong told Washington he had received a letter from a man in Alabama to recommend someone to take charge of a 'colored school' in Tuskegee. The man writing the letter thought that there was not a 'colored' person to fill the role and asked him to recommend a white man. The general wrote back and to tell him about Washington, and he was accepted for the position.   Washington went there and describes Tuskegee as a town of 2,000 population and as being in the 'Black Belt' of the South, where nearly half of the residents were 'colored' and in other parts of nearby counties there were six African American people to one white person. He explains that he thinks the term 'Black Belt' originated from the rich, dark soil of the area, which was also the part of the South where slaves were most profitable.   Once at Tuskegee, his first task was to find a place to open the school and secured a rundown 'shanty' and African-American Methodist church.  He also travelled around the area and acquainted himself with the local people. He describes some of the families he met and who worked in the cotton fields. He saw that most of the farmers were in debt and schools were generally taught in churches or log cabins and these had few or no provisions. Some, for example, had no means of heating in the winter and one school had one book to share between five children.  He goes on to relate the story of a man aged around 60. He told Washington he had been sold in 1845 and there had been five of them: 'There were five of us; myself and brother and three mules.' Washington explains he is referring to these experiences to highlight how improvements were later made.

Chapter 8[edit]

Teaching School in a Stable and a Hen-house – Washington details the necessity of a new form of education for the children of Tuskegee, for the typical New England education would not be sufficient to affect uplift. Here is also the introduction of long-time partners, George W. Campbell and Lewis Adams, and future wife, Olivia A. Davidson; these individuals felt similarly to Washington in that mere book-learning would not be enough. The goal was established to prepare students of Tuskegee to become teachers, farmers, and overall moral people. Washington’s first days at Tuskegee are described in this chapter, as is his method of working. He demonstrates a holistic approach to his teaching in that he researched the area and the people and how poverty stricken many were. His visits also showed how education was both a premium and underfunded, and therefore justifies the setting up of this new facility.   Tuskegee is also seen to be set in a rural area, where agriculture was the main form of employment, and so the Institute’s later incarnation as an industrial school that was fit for teaching its students skills for the locale is justified. He encountered difficulties in setting up the school, which he opened on July 4, 1881, and this included some opposition from white people who questioned the value of educating African Americans: 'These people feared the result of education would be that the Negros would leave the farms, and that it would be difficult to secure them for domestic service.'   He describes how he has depended on the advice of two men in particular and these were the ones who wrote to General Armstrong asking for a teacher. One is a white man and a former slave holder called George W. Campbell. The other is a 'black' man and a former slave called Lewis Adams.   When the school opened they had 30 students and these were divided roughly equally between the sexes. Many more had wanted to come, but it had been decided that they must be over 15 and have had some education already. Many who came were public school teachers and some were around 40 years of age. The number of pupils increased each week and there were nearly 50 by the end of the first month. A co-teacher came at the end of the first 6 weeks. This was Olivia A. Davidson and she later became his wife. She had been taught in Ohio and came South as she had heard of the need for teachers. She is described as brave in the way she nursed the sick when others would not (such as caring for a boy with small pox). She also trained further at Hampton and then at Massachusetts State Normal School at Framingham.

She and Washington agreed that the students needed more than a 'book education' and they thought they must show them how to care for their bodies and how to earn a living after they had left the school. They tried to educate them in a way that would make them want to stay in these agricultural districts (rather than leave for the city and be forced to live by their wits). Many of the students came initially to study so that they would not have to work with their hands, whereas Washington aimed for them to be capable of all sorts of labor and to not be ashamed of it.  

Chapter 9[edit]

Anxious Days and Sleepless Nights – This chapter starts by stating how the people spent Christmas drinking and having a merry time, and not bearing in mind the true essence of Christmas. This chapter also discusses the Institute's relationship with the locals of Tuskegee, the purchase and cultivation of a new farm, the erection of a new building, and the introduction of several generous donors, mostly northern. The death of Washington's first wife, Fannie N. Smith, is announced in this chapter. He had a daughter named Portia.

Chapter 10[edit]

A Harder Task Than Making Bricks Without Straw – In this chapter, Washington discusses the importance of having the students erect their own buildings: "Not a few times, when a new student has been led into the temptation of marring the looks of some building by lead pencil marks or by the cuts of a jack-knife, I have heard an old student remind him: 'Don't do that. That is our building. I helped put it up.'"[5] The bricks reference in the title refers to the difficulty of forming bricks without some very necessary tools: money and experience. Through much labour, the students were able to produce fine bricks; their confidence then spilling over into other efforts, such as the building of vehicles.

Chapter 11[edit]

Making Their Beds Before They Could Lie in Them – The establishment of a boarding department is discussed as attendance rises at Tuskegee Institute. Washington impresses upon the students at Tuskegee that this is not his school, it is theirs for they have as much an interest in its success as anyone else. With this philosophy in mind, students proceed to construct their own furniture. Washington also impresses upon Tuskegee students the importance of the tooth brush.

Chapter 12[edit]

Raising Money – Washington travels north to secure additional funding for the Institute with which he had much success. Two years after a meeting with one man, the Institute received a cheque of ten thousand dollars and, from another couple, a gift of fifty thousand dollars. Washington felt great pressure for his school and students to succeed, for failure would reflect poorly on the ability of the race. It is this time period Washington begins working with Andrew Carnegie, proving to Carnegie that this school was worthy of support. And Not only did Washington find large donations helpful, but small loans were key which paid the bills and gave evidence to the community's faith in this type of education.

Chapter 13[edit]

Two Thousand Miles for a Five-Minute Speech – Washington marries again. His new wife is Olivia Davidson, first mentioned in Chapter 8. This chapter begins Washington's public speaking career; first at the National Education Association. His next goal was to speak before a Southern white audience. His first opportunity was limited by prior engagements and travel time, leaving him only five minutes to give his speech. Subsequent speeches were filled with purpose: when in the North he would be actively seeking funds, when in the South encouraged "the material and intellectual growth of both races."[6] The result of one speech was the Atlanta Exposition.

Chapter 14[edit]

The Atlanta Exposition Address - The speech that Washington gave to the Atlanta Exposition is printed here in its entirety. He also gives some explanation of the reaction to his speech: first, delight from all, then, slowly, a feeling among African Americans that Washington had not been strong enough in regards to the "'rights' of the race.[7] In time, however, the African American public would become, once again, generally pleased with Washington's goals and methods for African American uplift.

Washington also speaks about the African American clergy. He also makes a much disputed statement about voting: "I believe it is the duty of the Negro – as the greater part of the race is already doing – to deport himself modestly in regard to political claims, depending upon the slow but sure influences that proceed from the possession of property, intelligence, and high character for the full recognition of his political rights. I think that the according of the full exercise of political rights is going to be a matter of natural, slow growth, not an over-night, gourd-vine affair. I do not believe that the Negro should cease voting…but I do believe that in his voting he should more and more be influenced by those of intelligence and character who are his next-door neighbors…I do not believe that any state should make a law that permits an ignorant and poverty-stricken white man to vote, and prevents a black man in the same condition from voting. Such a law is not only unjust, but it will react, as all unjust laws do, in time; for the effect of such a law is to encourage the Negro to secure education and property. I believe that in time, through the operation of intelligence and friendly race relations, all cheating at the ballot box in the South will cease."[8]

Chapter 15[edit]

The Secret Success in Public Speaking – Washington speaks again of the reception of his Atlanta Exposition Speech. He then goes on to give the reader some advice about public speaking and describes several memorable speeches...

Chapter 16[edit]

Europe – The author is married a third time, to Margaret James Murray. He speaks about his children. At this time, he and his wife are offered the opportunity to travel to Europe. Mixed emotions influenced their decision to go: Washington had always dreamed of traveling to Europe, but he feared the reaction of the people, for so many times had he seen individuals of his race achieve success and then turned away from the people. Mr. and Mrs. Washington enjoyed their trip, especially upon seeing their friend, Henry Tanner, an African American artist, being praised by all classes. During their time abroad, the couple was also able to take tea with both Queen Victoria and Susan B. Anthony. Upon arriving back in the United States, Washington was asked to visit Charleston, West Virginia, near his former home in Malden.

Chapter 17[edit]

Last Words – Washington describes his last interactions with General Armstrong and his first with Armstrong's successor, Rev. Dr. Hollis B. Frissell. The greatest surprise of his life was being invited to receive an honorary degree from Harvard University, the first awarded to an African American. Another great honor for Washington and Tuskegee was the visit of President McKinley to the Institute, an act which McKinley hoped to impress upon citizens his "interest and faith in the race."[9] Washington then describes the conditions at Tuskegee Institute and his resounding hope for the future of the race.

Context[edit]

The America of the 1880s and 1890s was one of white hostility toward African Americans. There was also the belief that the African American race would not have been able to survive without the institution of slavery. Popular culture played in to the ideas of "black criminality and moral decline" as can be seen in the characters Jim Crow and Zip Coon. When Washington began his writing and public speaking, he was fighting the notion that African Americans were inherently stupid and incapable of civilization. Washington's primary goal was to impress upon the audience the possibility of progress. Furthermore, living in the Black Belt, Booker T. Washington was vulnerable to mob violence and was, therefore, always mindful not to provoke the mob. As would be expected for a man in such precarious position, when violence erupted, he tried to stem his talk of equality and progress so as not to exacerbate the situation.[10]

Lynching in the South at this time was prevalent as mobs of whites would take the law into their own hands and would torture and murder of dozens of men and women, including white men. The offenses of the victims included: "for being victor over what man in fight;" "protecting fugitive from posse;" "stealing seventy-five cents;" "expressing sympathy for mob's victim;" "for being father of boy who jostled white women." It is clear that any white person to show sympathy or offer protection for African American victims would be labeled complicit himself and become vulnerable to violence by the mob. In 1901, Reverend Quincy Ewing of Mississippi charged the press and pulpit with uniting public sentiment against lynching. Lynching would continue into the 1950s and 1960s.[11]

Some blame Washington's comparatively sheepish message upon a lack of desire for true African-American uplift. But for some, taking into account the environment in which he was delivering his message, support Washington for making any public stance at all. His strategy of garnering sympathy and speaking realistically, encouraged many in staunch opposition to consider the possibility of civil rights and liberties.[citation needed]

April 1, 1901, The Washington Post describes Up From Slavery quite plainly: [Mr. Washington's] book is full of practical wisdom and sound common sense. It may be read with profit by white and black alike."[12] This assessment of the book makes Washington accessible to both white and black audiences.

The Relationship between Washington and His Critics[edit]

Since publishing, Up From Slavery paints Booker T. Washington as both an "accommodationist and calculating realist seeking to carve out a viable strategy for black struggle amidst the nadir of race relations in the United States." While more contemporary ideas of black civil rights call for a more provocative approach, Washington was certainly a major figure in his time. Most critiques of Washington target his accommodationism, yet his private life was very much aimed at opposition through funding. The Atlanta Exposition speech shows his dual nature, giving everyone present something to agree with, no matter their intention. Washington deserves praise for "seeking to be all things to all men in a multifaceted society."[13] Many do argue against his being characterized as an accommodationist: "He worked too hard to resist and to overcome white supremacy to call him an accommodationist, even if some of his white-supremacist souther neighbors so construed some of his statements. Having conditions forced on him, with threat of destruction clearly the cost of resistance, does not constitute a fair definition of accommodation."[14] Historians are quite thoroughly split over this characterization.

W.E.B. DuBois initially applauded Washington's stance on racial uplift, at one point he went as far as to say of the Atlanta Exposition speech: "here might be a real basis for the settlement between whites and blacks in the South."[15] DuBois, in his book The Souls of Black Folk, congratulates Washington for accomplishing his first task, which was to earn the ear of the white southern population through a spirit of sympathy and cooperation. He also acknowledges the unstable situation in the south and the necessity for sensitivity to community feelings, yet he believes that Washington has failed in his sensitivity to African Americans. DuBois asserts that there are many educated and successful African Americans who would criticize the work of Washington, but they are being hushed in such a way as to impede "democracy and the safeguard of modern society." This is where their paths would diverge: Washington with his "Tuskegee Machine" and DuBois with the "Niagara Movement."[16]

In 1905, the Niagara Movement issued a statement enumerating their demands against oppression and for civil rights. The Movement established itself as an entity entirely removed from Washingtonin conciliation, but rather a new, more radical course of action: "Through helplessness we may submit, but the voice of protest of ten million Americans must never cease to assail the ears of their fellows, so long as America is unjust." For a time, the Movement grew very successfully, but they lost their effectiveness when chapters began to disagree with one another. Eventually, the Movement's efforts translated into the development of the National Association for the Advancement of Colored People (NAACP).[17]

Of course there were other participants in this discussion of the future of the African American race, including that of W.H. Thomas, another African American man. Thomas believed that African Americans were "deplorably bad" and that it would require a "miracle" to make any sort of progress. As in the case of Washington and DuBois, Washington and Thomas have areas of agreement, though DuBois would not so agree: that the best chance for an African American was in the areas of farming and country life. In some respects, it is hard to compare the two as each has different intentions.[18]

Similarly, Thomas Dixon, author of The Clansman, began a newspaper controversy with Washington over the industrial system, most likely to encourage talk of his upcoming book. He characterized the newfound independence of Tuskegee graduates as inciting competition: "Competition is war….What will the [southern white man] do when put to the test? He will do exactly what his white neighbor in the North does whn the Negro threatens his bread—kill him!"[19]

Quotes[edit]

  • "During the next half-century and more, my race must continue passing through severe American crucible. We are to be tested in our patience, our forbearance, our perseverance, our power to endure wrong, to withstand temptations, to economize, to acquire and use skill; in our ability to compete, to succeed in commerce, to disregard the superficial for the real, the appearance for the substance, to be great and yet smile, learned and yet simple, high and yet the servant of all."
  • "Nothing ever comes to me, that is worth having, except as a result of hard work."
  • "The older I grow, the more I am convinced that there is no education which one can get from books and costly apparatus that is equal to that which can be gotten from contact with great men and women."
  • "I have learned that success is to be measured not so much by the position that one has reached in life as by the obstacles which he has overcome while trying to succeed."
  • "Every persecuted individual and race should get much consolation out of the great human law, which is universal and eternal, that merit, no matter under what skin found, is in the long run, recognized and rewarded."
  • "At that institution I got my first taste of what it meant to live a life of unselfishness, my first knowledge of the fact that the happiest individuals are those who do the most to make others useful and happy."

In Popular Culture[edit]

In September 2011, a seven part documentary television and DVD series was produced by LionHeart FilmWorks and director Kevin Hershberger using the title Up From Slavery. The 315-minute series is distributed by Mill Creek Entertainment. This series is not directly about the Booker T. Washington autobiography Up From Slavery, but tells the story of Black Slavery in America from the first arrival of African slaves at Jamestown in 1619 to the Civil War and the ratification of the 15th Amendment in 1870, which prohibits the government from denying a citizen the vote based on race, color, or previous condition of servitude (i.e., slavery), the third of the Reconstruction Amendments which finally ended the legitimacy of slavery in the United States.

See also[edit]

References[edit]

  1. ^ Uncle Tom's Cabin by Harriett Beecher Stowe was also a serialized text, before it was published. The first chapter came out on November 3, 1900, and the last on February 23, 1901, through The Outlook. Washington, Booker T. "Up from Slavery." Outlook (1893–1924) 66, no. 10 (Nov 3, 1900): 554-554. http://search.proquest.com/docview/136601045?accountid=9920. Accessed April 12, 2012. Washington, Booker T. "Up from Slavery: An Autobiography." Outlook (1893–1924) 67, no. 8 (February 23, 1901): 448-448. http://search.proquest.com/docview/136595949?accountid=9920. Accessed April 12, 2012.
  2. ^ Brundage, Fitzhugh. "Reconsidering Booker T. Washington and Up from Slavery." Booker T. Washington and Black Progress: Up From Slavery 100 Years Later. Gainesville: University Press of Florida, 2003. 1.
  3. ^ Washington, Booker T., "Up From Slavery." In Three Negro Classics. (New York: Avon Books, 1965) 73-74.
  4. ^ Washington, Booker T., "Up From Slavery." In Three Negro Classics. (New York: Avon Books, 1965) 87.
  5. ^ Washington, Booker T., "Up From Slavery." In Three Negro Classics. (New York: Avon Books, 1965) 109.
  6. ^ Washington, Booker T., "Up From Slavery." In Three Negro Classics. (New York: Avon Books, 1965) 140.
  7. ^ Washington, Booker T., "Up From Slavery." In Three Negro Classics. (New York: Avon Books, 1965) 153.
  8. ^ Washington, Booker T., "Up From Slavery." In Three Negro Classics. (New York: Avon Books, 1965) 156.
  9. ^ Washington, Booker T., "Up From Slavery." In Three Negro Classics. (New York: Avon Books, 1965) 195.
  10. ^ Norrell, Robert J. "Understanding the Wizard: Another Look at the Age of Booker T. Washington." Booker T. Washington and Black Progress: Up From Slavery 100 Years Later. Edited by W. Fitzhugh Brundage. (University Press of Florida: Gainesville, FL, 2003) 59-61, 63, 73.
  11. ^ "Comparative number of lynching for 1906-1907." The Schomburg Center: In Motion, the African-American Migration Experience. <http://www.inmotionaame.org/gallery/detail.cfm?id=580852&type=image&bhcp=1> Accessed April 14, 2012. Ewing, Reverend Quincy. "How Can Lynching be Checked in the South?" The Outlook. October 12, 1901. Pg. 359. Fredrickson, George M. "For African Americans, Justice was often at the End of a Rope: Without Sanctuary; Lynching Photography in America." The Journal of Blacks in Higher Education no. 28 (July 31, 2000): 123-123. http://search.proquest.com/docview/195549187?accountid=9920.
  12. ^ "New Books." The Washington Post. April 1, 1901. 9.
  13. ^ Harlan, Louis R. as quoted in Martin, Waldo. "In Search of Booker T. Washington: Up From Slavery, History and Legend." Booker T. Washington and Black Progress: Up From Slavery 100 Years Later. Edited by W. Fitzhugh Brundage. (University Press of Florida: Gainesville, FL, 2003) 44. Martin, Waldo. "In Search of Booker T. Washington: Up From Slavery, History and Legend." Booker T. Washington and Black Progress: Up From Slavery 100 Years Later. Edited by W. Fitzhugh Brundage. (University Press of Florida: Gainesville, FL, 2003) 39-40, 44.
  14. ^ Norrell, Robert J. "Understanding the Wizard: Another Look at the Age of Booker T. Washington." Booker T. Washington and Black Progress: Up From Slavery 100 Years Later. Edited by W. Fitzhugh Brundage. (University Press of Florida: Gainesville, FL, 2003) 74.
  15. ^ Harlan, Louis R. Booker T. Washington: The Making of a Black Leader 1856-1901. (Oxford University Press: New York, 1972) 225.
  16. ^ Dubois, W.E.B. The Souls of Black Folk. Digitized by American Studies at the University of Virginia. <http://xroads.virginia.edu/~HYPER/DUBOIS/ch03.html>. Accessed April 14, 2012.
  17. ^ Thurman, Rosetta. "28 Days of Black Nonprofit Leaders: W.E.B. DuBois." Rosetta Thurman. Published February 2, 2010. < http://www.rosettathurman.com/2010/02/28-days-of-black-nonprofit-leaders-w-e-b-du-bois/>. Accessed April 14, 2012. "Niagara's Declaration of Principles, 1905." The Gilder Lehrman Center for the Study of Slavery, Resistance, and Abolition. <http://www.yale.edu/glc/archive/1152.htm> Accessed April 14, 2012.
  18. ^ "Up From Slavery: Booker T. Washington's Autobiography as an Offset to Mr. Thomas' Arraignment of His Race." New York Times. March 9, 1901. BR1.
  19. ^ Norrell, Robert J. "Understanding the Wizard: Another Look at the Age of Booker T. Washington." Booker T. Washington and Black Progress: Up From Slavery 100 Years Later. Edited by W. Fitzhugh Brundage. (University Press of Florida: Gainesville, FL, 2003) 71.

External links[edit]