The Journal of Negro History, Volume 1, January 1916. VariousЧитать онлайн книгу.
1862, however, a colored public school had been opened by a white man named Whitbeck. Miss Richards began to think that she should have such a school herself.
Her story as to how she realized her ambition is very interesting. Going to her private school one morning, she saw a carpenter repairing a building. Upon inquiry she learned that it was to be opened as Colored School Number 2. She went immediately to William D. Wilkins, a member of the board of education, who, impressed with the personality of the young woman, escorted her to the office of superintendent of schools, Duane Dotty. After some discussion of the matter Miss Richards filed an application, assured that she would be notified to take the next examination. At the appointed time she presented herself along with several other applicants who hoped to obtain the position. Miss Richards ranked highest and was notified to report for duty the following September. Early one morning she proceeded to her private school in time to inform her forty pupils of the desirable change and conducted them in a body to their new home.
Miss Richards taught in this building until 1871, when by a liberal interpretation of the courts, the schools were mixed by ignoring race distinction wherever it occurred in the school laws of Michigan. She was then transferred to the Everett School where she remained until last June when she was retired on a pension after having served that system half a century. Although she taught very few colored children she said to a reporter several years ago:
"I have never been made to feel in any way that my race has been a handicap to me. Neither my pupils nor the teachers have ever shown prejudice; I do not doubt that it exists; I shall be in Heaven long before it has all disappeared, but I say it is with a colored teacher as it is with a white one. Her work is the only thing that counts. I have never been called before the board for a reprimand in all my years of teaching. The methods have changed a good deal since the time that I started in and it would be easy to lag behind, but I try not to. It means continual reading and study to keep up with the modern way of doing things, but I manage to do it, and when the time comes that I cannot do my work in a satisfactory manner I want the Board of Education to discharge me and get some one else."
In testimony to these facts one of the daily papers of Detroit wrote her up in 1910, saying that she had kept her interest in modern pedagogic methods, maintained a high standard of scholarship in her school, and retained her sympathy with little children, who had rewarded her devotion to her work with their appreciation and love. To show how well she is loved by her pupils the writer was careful to state that these children as a gay group often surrounded her on her way to school, clinging to her hands, crowding about her as best they may, all chattering and pouring out accounts of their little doings. "Frequently," says this writer, "she is stopped on the street by grown men and women who long ago were her pupils and who have remembered her, though with the passing of the years, and the new classes of little ones who come to her every term, she has forgotten them."78 Many have been accustomed to bring their children to the Everett School and speak of how glad they will be when these little ones will be under the care of their parents' former teacher.
Miss Richards estimates that in the years of school work, she has had in her room an average of fifty pupils a term, although sometimes the attendance overflowed to a much greater number. With eighty-eight terms of teaching to her credit, the number of pupils who owe part of their education to "this gentle and cultured woman" amounts well up into the tens of thousands, enough to populate a fair-sized city.
We can not close this article with a better testimonial than the following letter from one of her former pupils, the Honorable Charles T. Wilkins, a lawyer and an influential white citizen, who addressed her on the occasion of her retirement last June.
"My dear Miss Richards: The friendship of so long standing between your family and mine, and the high esteem in which, as an educator, a woman, and a Christian, you were always held by my father the late Colonel William D. Wilkins, lead me to take the liberty of writing to congratulate you upon the well-earned retirement from active work, which I have just learned from the press that you contemplate after so many years well spent in faithful service to our community. As a citizen and one who has always been most interested in the education of our youth, I wish to add my thanks to those which are felt, if not expressed by the many who know of your devotion to and success in leading the young in the way in which they should go.
"Though your active participation in this work is about to cease, may you long be spared as an example to those who follow you is the earnest hope of
"Yours very sincerely and respectfully,
(Signed) "Charles T. Wilkins"
The Passing Tradition and the African Civilization
A close examination shows that what we know about the Negro both of the present and the past vitally affects our opinions concerning him. Men's beliefs concerning things are to a large extent determined by where they live and what has been handed down to them. We believe in a hell of roaring flames where in the fiercest of heat the souls of the wicked are subject to eternal burnings. This idea of hell was evolved in the deserts of the Arabian Peninsula where heat is one of the greatest forces of nature with which man has to contend. Among the native tribes of Northern Siberia dwelling in the regions of perpetual ice and snow, hell is a place filled with great chunks of ice upon which the souls of the wicked are placed and there subjected to eternal freezings. This idea of hell was evolved in the regions where man is in a continual battle with the cold.
The beliefs of Negroes concerning themselves have to a large extent been made for them. The reader no doubt will be interested to know that the prevailing notions concerning the inferiority of the Negro grew up to a large extent as the concomitant to Negro slavery in this country. The bringing of the first Negroes from Africa as slaves was justified on the grounds that they were heathen. It was not right, it was argued, for Christians to enslave Christians, but they could enslave heathen, who as a result would have an opportunity to become Christians. These Negro slaves did actually become Christians and as a result the colonists were forced to find other grounds to justify their continuation of the system. The next argument was that they were different from white people. Here we have a large part of the beginnings of the doctrine of the inferiority of the Negro.
When, about 1830, anti-slavery agitation arose in this country, a new set of arguments were brought forward to justify slavery. First in importance were those taken from the Bible. Science also was called upon and brought forward a large number of facts to demonstrate that by nature the Negro was especially fitted to be a slave. It happened that about this time anthropology was being developed. Racial differences were some of the things which especially interested scientists in this field. The races were defined according to certain physical characteristics. These, it was asserted, determined the superiority or inferiority of races. The true Negro race, said the early anthropologists, had characteristics which especially indicated its inferiority. Through our geographies, histories and encyclopedias we have become familiar with representations of this so-called true Negro, whose chief characteristics were a black skin, woolly hair, protuberant lips and a receding forehead. Caricaturists seized upon these characteristics and popularized them in cartoons, in songs and in other ways. Thus it happened that the Negro, through the descriptions that he got of himself, has come largely to believe in his inherent inferiority and that to attain superiority he must become like the white man in color, in achievements and, in fact, along all lines.
In recent years it has been asked, "Why cannot the Negro attain superiority along lines of his own," that is, instead of simply patterning after what the white man has done, why cannot the Negro through music, art, history, and science, make his own special contributions to the progress of the world? This question has arisen because in the fields of science and history there have been brought forward a number of facts which prove this possibility. First of all, the leading scientists in the field of anthropology are telling us that while there are differences of races, there are no characteristics which per se indicate that one race is inferior or superior to another. The existing differences are differences in kind not in value. On the other hand, whatever superiority one race has attained over another has been largely due to environment.
A German writer in a discussion of the origin of African civilizations said some time ago "What bold
This information was obtained from newspaper clippings in the possession of Miss Fannie M. Richards.