Within a few years from the time the United States army will be reduced to a peace status, the Association for the Study of Negro Life and History will publish a scientific history of the Negro soldiers in the great war. As this effort will require a large outlay, it is earnestly desired that persons interested in the propagation of the truth will give this movement their support. A campaign for funds has begun and the encouragement hitherto received indicates that the amount necessary to finance this enterprise will be secured.
At present it is impossible to indicate exactly the extent of this work. It will be first necessary to make an extensive research into all of the sources of information as to the Negroes' participation in the war and when the data thus collected will have been properly digested, a more detailed description of the work may be forecasted. It is safe to say, however, that the work will consist of several volumes written by the Director of Research.
This same interest is set forth, as follows, in an item appearing in the December number of the Crisis:
"The National Association for the Advancement of Colored People has appropriated funds and commissioned the Director of Publications and Research to collect the data and compile a history of the Negro in the Great War.
"Dr. DuBois has invited a number of Negro scholars, soldiers and officials to form an Editorial Board, which will be able to issue an authentic, scientific and definitive history of our part in this war.
"The personnel of this board will be announced later. Meantime, we want the active coöperation of every person who can and will help. We want facts, letters and documents, narratives and clippings. Let us all unite to make the record complete. Correspondence may be directed to this office."
The following important announcement appeared in the December number of the Crisis:
The husband of Pocahontas wrote in 1619: "About the last of August came a Dutch man of warre that sold us twenty Negars." From this beginning sprang the present twelve million Americans of Negro descent.
Next August will mark the Three Hundredth Anniversary of this vast transplantation of a race, which ranks easily as one of the most significant movements of mankind. Such an event can hardly be "celebrated," for it connoted too much of misery and human sorrow. On the other hand, it is too stern and meaningful a happening to be forgotten. For this reason, a group of thirty-three colored men met in New York, October 19, 1918, at the invitation of a committee appointed by the National Association for the Advancement of Colored People.
They determined to inaugurate "A Solemn Memorial of the Tercentenary of the Transplanting of the Negro race to the United States." In order, however, to give all sections and interests of the Negro race adequate voice and representation in these plans, this committee set about choosing a Committee of "Three Hundred and More," in whose hands the Memorial will take final shape. This Committee is now being chosen and will meet in New York early in January, 1919.
The Linchoten Vereeniging has published for Mr. E. C. Godee Mossbergen two volumes of Reizen in Zuid-Afrika in de Hollandse Tijd.
From the press of Longsman two volumes bearing on Africa have been published. One is by Sir Hugh Clifford, entitled the German Colonies, with special relation to the native population of Africa. The other, by H. C. O'Neill, is the War in Africa and the Far East, dealing largely with the conquest of the German colonies.
Houghton, Mifflin and Company have published a study entitled Lincoln in Illinois by Miss Octavia Roberts. This work is largely a compilation of the recollections of his contemporaries.
To extend the work of the Association the Director of Research is now making an effort to secure the cooperation of five persons who, like Mr. Julius Rosenwald, will contribute $400 annually to the support of this cause. Mr. Moorfield Storey and Mr. Cleveland H. Dodge have each pledged themselves to give this amount. It is earnestly hoped that other philanthropists will subscribe.
Under ordinary circumstances the transmission of the social tradition is from the parents to the children. Children are born into society and take over its customs, habits, and standards of life simply, naturally, and without conflict. But it will at once occur to any one that the life of society is not always continued and maintained in this natural way, by the succession of parents and children. New societies are formed by conquest and by the imposition of one people upon another. In such cases there arises a conflict of cultures and as a result the process of fusion takes place slowly and is frequently not complete. New societies are frequently formed by colonization, in which case new cultures are grafted on to older ones. The work of missionary societies is essentially one of colonization in this sense.
Finally we have societies growing up, as in the United States, by immigration. These immigrants, coming as they do from all parts of the world, bring with them fragments of divergent cultures. Here again the process of assimilation is slow, often painful, not always complete. In the case where societies are formed and maintained by adoption, that is by immigration, the question arises: How far is it possible for a people of a different race and a different culture to take over the traditions and social inheritance of another and an alien people? What are the conditions which facilitate this transmission and, in general, what happens when people of different races and cultures are brought together in the intimate relations of community life?
These questions have already arisen in connection with the education of the Negro in America and with the work of foreign missions. If the schools are to extend and rationalize the work they are already doing in the Americanization of the immigrant peoples, questions of this sort may become actual in the field of pedagogy. This paper is mainly concerned with the Negro, not because the case of the Negro is more urgent than or essentially different from that of the immigrant, but because the materials for investigation are more accessible.
Admitting, as the anthropologists now seem disposed to do, that the average native intelligence in the races is about the same, we may still expect to find in different races certain special traits and tendencies which rest on biological rather than cultural differences. For example, over and above all differences of language, custom or historic tradition, it is to be presumed that Teuton and Latin, the Negro and the Jew—to compare the most primitive with the most sophisticated of peoples—have certain racial aptitudes, certain innate and characteristic differences of temperament which manifest themselves especially in the objects of attention, in tastes and in talents. Is the Jewish intellectual, for example, a manifestation of an original and peculiar endowment of the Jewish race or is he rather a product of traditional interest and emphasis characteristic of Jewish people—a characteristic which may be explained as an accommodation to the long-continued urban environment of the race?80 Is the Negro's undoubted interest in music and taste for bright colors, commonly attributed to the race, to be regarded as an inherent and racial trait or is it merely the characteristic of primitive people? Is Catholicism to be regarded as the natural manifestation of the Latin temperament as it has been said that Protestantism is of the Teutonic?
Here are differences in the character of the cultural life which can scarcely be measured quantitatively in terms of gross intellectual capacity. Historical causes do not, it seems, adequately account for them. So far as this is true we are perhaps warranted in regarding them as modifications of transmitted tradition due to innate traits of the people who have produced them. Granted that civilization, as we find it, is due to the development of communication and the possibility of mutual exchange of cultural materials, still every special culture is the result of a selection and every people borrows from the whole fund of cultural materials not merely that which it can use but which, because of certain organic characteristics, it finds stimulating and interesting.
The question then resolves itself into this: How far do racial characteristics and innate biological interests determine the extent to which one racial group can and will take over and assimilate the characteristic features of an alien civilization? How far will it merely take over the cultural forms, giving them a different content or a different inflection? This problem, so far as it is related to the lives of primitive peoples, has already been studied by the ethnologists. Rivers, in his analysis of the cultures of Australian people, has found that what we have hitherto regarded as primitive cultures are really fusions of other and earlier forms of culture.81 The evidence of this is the fact that the fusion has not been complete. In the process of interchange it frequently happens that what Rivers calls the "fundamental structure" of a primitive society has remained unchanged while the relatively formal and external elements of alien culture only have been taken over and incorporated with it.
There are indications also that, where cultural borrowings have taken place, the borrowed elements have for the people who have taken them over a meaning different from what they had for the people from whom they were borrowed. W.J. McGee, in an article entitled "Piratical Acculturation," has given an interesting illustration of this fact.82 McGee's observations of the Beri Indians go to show that they imitated the weapons of their enemies, but that they regarded them as magical instruments and the common people did not even know their names. There are numerous other illustrations of this so-called "piratical acculturation" among the observations of ethnologists. It is said that the Negroes in Africa, when they first came into possession of the white man's guns, regarded them as magical instruments for making a noise and used them, as the Germans used the Zeppelins and the newspapers, merely to destroy the enemy's morale.
No doubt the disposition of primitive peoples is to conceive everything mystically, or animistically, to use the language of ethnology, particularly where it concerns something strange. On the other hand, when the primitive man has encountered among the cultural objects to which civilization has introduced him, something which he has been able to make immediately intelligible to himself, he has at once formed a perfectly rational conception of it. Some years ago at Lovedale, South Africa, the seat of one of the first successful industrial mission schools, there was an important ceremony to which all the native African chiefs in the vicinity were formally invited. It was the introduction and demonstration of the use of the plow, the first one that had ever been seen in those parts. The proceedings were followed with great interest by a large gathering of natives. When the demonstration was finished one old chief turned to his followers and said with great conviction: "This is a great thing which the white man has brought us. One hoe like that is worth as much as ten wives." An African chief could hardly have expressed appreciation of this one fundamental device of our civilization in more pragmatic or less mystical terms. The wise old chief grasped the meaning of the plow at once, but this was because he had been pre-adapted by earlier experience to do so.
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