Brian Johnson, Ph.D.

“If I am not mistaken, your views and those of my friend, Mr. Washington, are diametrically opposed, or at least in that you feel that his program in all particulars is not in harmony with the modern spirit.”-“Letter to W.E.B. Du Bois,” Richard Lloyd Jones, Editor, _Collier’s Weekly_ January 7, 1904

“I have been thinking over the invitation you gave in your letter to me to send you my ‘editorial thought.’ Have you ever thought of this: the color line is belting the world today; about it world interests are centering. Would it not be an interesting experiment to start in Collier’s a column-or half a column-called ‘Along the Color Line’ or the Voice of the Darker Millions’ and put therein from week to week or month to month note & comment on the darker races in America, Africa, Asia & c., from the standpoint of the serious student & observer-the spirit of it being informing & interpretive rather than controversial. Would it pay? Would the public stand it? I think I could edit such a column.”-“Letter to Richard Lloyd Jones,” W.E.B. Du Bois, January 30, 1904

W.E.B. Du Bois’s proposition to periodically “inform” white audiences who, at the time, were the primary readers of _Collier’s Weekly_ about African American social problems and “interpret” the “darker races” for them not only allowed him to avoid problems along the racial divide that explicitly incriminated white Americans; it also revealed his handling of white periodical editors to support reform ideals very similar to those introduced in “The Conservation of Races,” which was written during his tenure within the American Negro Academy. (Along with Alexander Crummell, Du Bois founded the academy to inspire reform ideals within the African American community while simultaneously fighting against vicious onslaughts attacking it.) Similar handling would also lead to significant leadership roles in the Niagara Movement in 1905 and the NAACP in 1909. Besides Collier’s Jones, many progressive and religious white periodical editors were intrigued by a Harvard-trained African American scholarly figure like Du Bois who sought to “solve the Negro problem” in a manner quite unlike Booker T. Washington, the most well-known African American social leader during the period. After Washington’s infamous 1895 Exposition address in Atlanta, which led to his far more infamous Tuskegee policies emphasizing industrial training, Washington became the enemy of a fiery-but institutionally impotent-class of educated and socially progressive African Americans that included Du Bois. Until Du Bois’s periodical writings appeared in major white periodicals between 1897 and 1910, this group was largely silenced due to Washington’s enormous influence among white institutions, including national white periodicals. As the first socially progressive African American with a Harvard Ph.D., Du Bois was the most successful spokesman among his educated (though to a lesser degree) African American peers. His success as spokesman, along with his belief that an advanced education was essential to real reform, garnered great interest in his writings from sympathetic white periodical editors.

“I suppose you’d like to be a Crow and fly over the world and see just everything as I,-and maybe I wouldn’t like to be a dear Brownie!-but since Crows must be Crows and Folks must be Folks, I’ll try to tell you about some things I’ve seen on my flight over the seas!”-William Edward Burghardt Du Bois, _Crisis Magazine_ (July 1920)

While W.E.B. Du Bois’s own descriptions of the crow’s travels through “many and varied nests” appear to explain his idealistic search for a centralized place for his unique and innovative concerns as a scholar, the crow’s prophetic symbolism in relation to the periodical is far more enigmatic. As an embodiment of Du Bois himself, the black crow bore a conspicuous resemblance to that of an Old Testament seer or prophet with only one distinction: a biblical seer or prophet possessed a providential mandate for his oracles and writings, whereas Du Bois’s authority-manifested most profoundly in periodical and utilitarian writing-proceeded from his standing as the first Harvard- and Berlin-trained African American sociologist. Du Bois addressed African American social maladies using truths derived from sociological investigations in the African American community, which heretofore had never been attempted by an African American. He also possessed the unique advantage of being the most qualified African American to pursue African American social questions from an academic standpoint, and, among qualified sociologists, Du Bois was among the few whose work was wholly devoted to African American social problems for reform purposes. The black crow embodied in Du Bois’s founding of _Crisis Magazine: A Periodical of the Darker Races_ in 1910 as an arm of the NAACP; with it Du Bois marshaled the periodical’s unique ability to tersely disperse his enormous academic breadth of knowledge for reform and uplift purposes for the national African American and the larger global black communities. By situating the “black” crow “high above,” “looking downward with sharp eyes,” and dropping “bits of news” to the ordinary “folks,” Du Bois was able to metaphorically describe his uniqueness as an African American scholar relaying pertinent historical and contemporary knowledge for the purposes of reforming African Americans. Although the imagery surrounding the crow remains cryptic, it is certain that Du Bois was prescient enough to to know that the figure of the crow would personify an African American with unparalleled possibilities in the realm of utilitarian periodical writing that few could ignore, including major white editors and their national white audience. From such progressive, liberal and religious platforms, Du Bois could finally be seen and finally disseminate what he saw in a manner that he could not through the many academic and scholarly works that many non-academics would never encounter. Even his most famous work, (1903) _The Souls of Black Folk_ contained 9 of the book’s 14 essays that were first published via periodical publication.

Isa 49:2

2 And he hath made my mouth like a sharp sword; in the shadow of his hand hath he hid me, and made me a polished shaft; in his quiver hath he hid me;

KJV

It should come as no surprise when God finally reveals to others those servants who He intends to use for His purposes; besides, what brilliant military strategist (or even CHESS strategist) allows his opponent to see the instrument that will ultimately prove to be their undoing? Consider Moses. Would the Egyptians have trained Moses in all their art and skill if they knew that he would be the Hebrews’ hoped-for deliverer? Consider Paul. Would Gamaliel and his contemporaries have trained Paul if they knew that he would be the communicator of some strange new doctrine? In many ways, two longstanding, revered institutions unwittingly assisted God in hiding, shaping, crafting and training men that would be later used for His purposes. Therefore, wonder and care not for the apparent obscurity of your present circumstances:

[…Who knoweth whether thou art come to the kingdom for such a time as this?] Esther 4:14

Deut 7:7

7 The LORD did not set his love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people:

KJV

In Paul’s letter to the Romans he reminded the brethren: “For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called.” And the reminder is one that we would all do well to remember. For the state that we were in when our Lord sought us out and found us was not one of position, status, rank, stature, fortune or spiritual strength; rather we were altogether weak and in need. Consider King Saul. He was from the smallest of the tribes of Israel—the Benjamites, and was not thought to be worthy of being named as Israel’s first king; Yet when he became king and was in need he relied more upon the title he obtained rather than returning to the state he was in prior to receiving the title of king. Samuel reminded the king of this when remarked: “When thou was little in thine own sight, wast thou not made the head of the tribes of Israel, and the LORD anointed thee king over Israel?” What Saul failed to remember is one of the most recurring ideas found in scripture: With God, His strengths are most present in our weaknesses:

[And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me.] 2 Corinthians 12:9 KJV

“The more we talked with the students who were then coming to us from several parts of the state, the more we found that the chief ambition among a large proportion of them was to get an education so that they would not have to work any longer with their hands. This is illustrated by a story told of a coloured man in Alabama, who, one hot day in July, while he was at work in a cotton field, suddenly stopped, and, looking toward the skies, said: ‘O Lawd, de cotton am so grassy, de work am so hard, and the sun am so hot dat I b’lieve dis darky am called to preach!” – Booker T. Washington “Up From Slavery” (1901)

Presidential Commentary by Dr. Brian Johnson 

In hindsight, it would be all too easy to take issue with Mr. Washington’s late 19th and early 20th century preoccupation with working “with the hands,” or his use of dialect to illustrate a noteworthy principle; however, if we were to suspend judgment we might find an important ideal revolving around notions of “calling,” “vocation,” and the requisite work required for success within a designated “field.” Though stated broadly and not ascribed to the entirety of the ministerial profession, Mr. Washington’s statement that some students elected not to continue working “with their hands”-opting instead to pursue ministry-has profound reverberations for the present. To be sure, many students elected to change their pursuit of one profession to another for a variety of reasons-including seeking congruence with their latent talent, skills and desires. All the same, there are many instances where a student may have not simply had the wherewithal to continue his or her labors due to the proverbial “price of the ticket.” And this is clearly Mr. Washington’s concern in this passage. One simply cannot expect to achieve enduring success in any endeavor or profession without first putting in the requisite work that is often designed to harden and prepare for subsequent experiences in the profession. For demonstrating a proven ability to overcome difficult circumstances-and preferably more than one-is infinitely more impactful than merely communicating the stories of others who have overcome.

“I have great faith in the power and influence of facts.” – Booker T. Washington, _Up From Slavery_(1901)

Presidential Commentary by Dr. Brian Johnson 

Men and women who possess leadership responsibilities beyond their own persons would be hard pressed to find any better ally or supporter than facts. And men and women of the ilk of Booker T. Washington, founding principal and president of Tuskegee (Institute) University, marshaled both favorable or unfavorable facts to similar ends. It is simply not true that one should keep one’s eyes open to favorable facts while closing one’s eyes to unfavorable facts. Mr. Washington’s penchant for earnestness, frankness and directness in his communications to donors and external constituencies always commingled both favorable and unfavorable facts. As to favorable facts, one ought always communicate what the organization does well in a clear, documentable and evidentiary fashion. (An outcomes-oriented organization need not rely upon fables when facts are present.) On the other hand, communicating unfavorable facts is equally important. Whether one concedes it or not, everyone knows when something “is not right.” A plain statement and admission of an organization’s current environment is one of the clearest telltale signs of organizational integrity. (Hear again, “integrity” is the single greatest 9-letter word.) For Mr. Washington did not merely state that all things were always favorable. (Why would anyone seek outside help if all things, as they currently exist, are favorable? Any petition for aid immediately pronounces the opposite. For no one asks for help when there is no need for it.) Instead, he oft-times made a plain statement of the organization’s current environment while positively projecting its target environment. In this regard all successful outside entities have empathy towards such an organization because a right understanding of one’s current environment with a view towards its target environment necessitates a commingling of both facts that are favorable and unfavorable.

Rev 3:8

8 I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name.

KJV

The very best open doors of opportunity are those open doors that have been set before us by God. While there are many doors of opportunity that lie open before us each and every day, we would do well to discern whether the door has been opened by the Lord. Consider Jael and Sisera. As Sisera fled from Barak, Jael invited Sisera into her tent and offered him milk and butter in a royal dish. And when he became weary and went fast asleep, she smote a nail into his temples. Although Jael offered Sisera safe entryway into her tent and was supposed to stand guard at the door to decieve would-be pursuers, ultimately, Jael proved to be the person that would take Sisera’s life. While Sisera was already in opposition to God, the principle taken from his entry into an open door remains the same: Unlike Jael, when the Lord promises you entry into a door, He will also ensure your safety while within.

[For when ye go over Jordan, and dwell in the land which the LORD your God giveth you to inherit, and when he giveth you rest from all your enemies round about, so that ye dwell in safety; Then there shall be a place which the LORD your God shall choose to cause his name to dwell there;] Deuteronomy 12:10-11

Jude 22-23

22 And of some have compassion, making a difference:

23 And others save with fear, pulling them out of the fire; hating even the garment spotted by the flesh.

KJV

Among believers and unbelievers alike there are found two general classes of people who walk contrary to principles found in scripture–those who do so ignorantly, not understanding the doctrine aright, and those who do so willfully and intentionally by providing some rational justification for their actions. And here Jude provides two separate prescriptions for such classes: For the first class, enduring (non-judgmental) compassion and love is what may invite such persons to consider their lives in light of the wisdom of such principles, doing so “in meekness instructing those that oppose themselves.” For the second class, the expression “save with fear” suggests that such believers or unbelievers must be communicated with uncompromising truth. (Though much in contemporary American society resists such communication, this ought not be the case.) For there are a great many people whose lives will be spent in utter misery owing to our failure and fear to speak plainly both pleasant and unpleasant truth. Such communication will often prove to be what “pull[s] them out of the fire,” for though they reject and ignore such words, such a communication will forever be lodged within their conscience, and with this very awareness they will be reminded one day. Still further, such a communication ought be done so with deep and abiding love for the person, yet not for the “garment spotted by the flesh.” For one’s garment whether clean or unclean, typifies the righteousness and unrighteousness of one’s works throughout scripture, and in the case of both unbelievers and (faltering believers) we can only stand before God clothed in the righteousness of Jesus Christ:

[Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints.] KJV Revelation 19:7-8

“ONE of the first questions that I had to answer for myself after beginning my work at Tuskegee was how I was to deal with public opinion on the race question.It may seem strange that a man who had started out with the humble purpose of establishing a little Negro industrial school in a small Southern country town should find himself, to any great extent, either helped or hindered in his work by what the general public was thinking and saying about any of the large social or educational problems of the day. But such was the case at that time in Alabama; and so it was that I had not gone very far in my work before I found myself trying to formulate clear and definite answers to some very fundamental questions.” – Booker T. Washington, My Larger Education(1911)

Presidential Commentary by Dr. Brian Johnson 

As a prelude to the second chapter, “Building A School Around A Problem,” contained within his book, My Larger Education (1911), the founding principal and president of Tuskegee (Institute) University discussed his need to not only build a school but to do so “around a problem.” And like similar undertakings when starting something anew, it was never a question of Booker T. Washington’s professional preparation, training or skill set; nor was it ever a question of his personal “integrity” and “knowledge”. Rather, Mr. Washington found himself consumed with the “problems” of race that persons were more concerned with than the work of “building a school” designed to partly address these matters. And Mr. Washington makes it crystal clear how he would proceed to begin grappling with matters beyond the strict performance of his duties associated with being principal and president of Tuskegee: “ONE of the first questions that I had to answer for myself…” Note, no one was qualified nor experienced enough to assist the 25-year-old Booker newly arrived in Tuskegee, Alabama (Macon, County) in 1881, where the idea of starting an institution would be entirely foreign to a group of newly emancipated slaves who possessed no literacy nor life experiences beyond the rural locale. (He would also have to learn to communicate with former slave owners who had never encountered a gifted, visionary educational leader who could read, write and think beyond what they had probably expected.) To be sure, advisers similar to General Samuel Armstrong, founding principal and president of Hampton Institute (University) could certainly provide guidance on the actual work he was doing and on these matters in general; but on the day-to-day matters of living, learning and leading in Tuskegee, Alabama, this young founder had to find out “for myself.” And what is crystal clear is that he not only did so but he did so in exceedingly, demonstrative and effective ways for everyone to see in both Tuskegee and throughout the world for over 34 years at the helm of Tuskegee. Here again, this is why we celebrate his “vision”, his abilities as a “leader” and his extraordinary-not ordinary-“genius” in this the centennial year (1915-2015) since his passing. And in this writer’s opinion, “vision,” “leader” and “genius” are the greatest 6-letter words in succession.

2 Samuel 3:1

1 Now there was long war between the house of Saul and the house of David: but

David waxed stronger and stronger, and the house of Saul waxed weaker and

KJV

Whosoever believes that strength, wealth, wisdom, maturity, resources and a host of other desirable attainments is an overnight process (absent from struggle) possesses hopes, dreams and ambitions that the men of God of old did not experience: For these men often “waxed stronger and stronger” while contending for a long time; And perhaps there is no better example of this than that of King David. While one could begin easily enough with Saul’s pursuit of David in his youth, even when David would be king at Hebron (over the house of Judah) at age 30, he would not be king over all Isreal until age 37 (after reigning for 7 years and 6 months over Judah). Though Saul had been dead for some time, David would still need to contend with Saul’s house until God would bring about what was promised. And while David contended, fought and struggled, God was causing him to wax stronger and stronger, while his enemies waxed weaker and weaker:

[And the LORD thy God will put out those nations before thee by little and little: thou mayest not consume them at once, lest the beasts of the field increase upon thee.] KJV Deut. 7:22