So far as slavery was responsible for the peculiar individuality of the Negro's religion we should expect that the racial ideals and racial religion would take on another and a different character under the influence of freedom. This, indeed, is what seems to me is taking place. New ideals of life are expressed in recent Negro literature and slowly and imperceptibly those ideas are becoming institutionalized in the Negro church and more particularly in the cultural ideals of the Negro school. But this makes another chapter in the history of Negro culture in America.
I have sought in this brief sketch to indicate the modifications, changes and fortune which a distinctive racial temperament has undergone as a result of encounters with an alien life and culture. This temperament, as I conceive it, consists in a few elementary but distinctive characteristics, determined by physical organization and transmitted biologically. These characteristics manifest themselves in a genial, sunny and social disposition, in an interest and attachment to external, physical things rather than to subjective states and objects of introspection; in a disposition for expression rather than enterprise and action. The changes which have taken place in the manifestations of this temperament have been actuated by an inherent and natural impulse, characteristic of all living things, to persist and maintain themselves in a changed environment. Such changes have occurred as are likely to take place in any organism in its struggle to live and to use its environment to further and complete its own existence.
The general principle which the Negro material illustrates is that the racial temperament selects out of the masses of cultural materials, to which it had access, such technical, mechanical and intellectual devices as meet its needs at a particular period of its existence. It clothes and enriches itself with such new customs, habits, and cultural forms as it is able, or permitted to use. It puts into these relatively external things, moreover, such concrete meanings as its changing experience and its unchanging racial individuality demand.
Everywhere and always the Negro has been interested rather in expression than in action; interested in life itself rather than in its reconstruction or reformation. The Negro is, by natural disposition, neither an intellectual nor an idealist like the Jew, nor a brooding introspective like the East Indian, nor a pioneer and frontiersman like the Anglo-Saxon. He is primarily an artist, loving life for its own sake. His metier is expression rather than action. The Negro is, so to speak, the lady among the races.
In reviewing the fortunes of the Negro's temperament as it is manifested in the external events of the Negro's life in America, our analysis suggests that this racial character of the Negro has exhibited itself everywhere in something like the rôle of the wish in the Freudian analysis of dream life. The external cultural forms which he found here, like the memories of the individual, have furnished the materials in which the racial wish, that is, the Negro temperament, has clothed itself. The inner meaning, the sentiment, the emphasis, the emotional color which these forms assumed as the result of their transference from the white man to the Negro, these have been the Negro's own. They have represented his temperament—his temperament modified, however, by his experience and the tradition which he has accumulated in this country. The temperament is African, but the tradition is American.
I present this thesis merely as a hypothesis. As such its value consists in its suggestion of a point of view and program for investigation. I may, however, suggest some of the obvious practical consequences. If racial temperament—particularly when it gets itself embodied in institutions and in nationalities, that is, social groups based upon race—is so real and obdurate a thing that education can only enrich and develop it but not dispose of it, then we must be concerned to take account of it in all our schemes for promoting naturalization, assimilation, Americanization, Christianization, and acculturation generally.
If it is true that the Jew, as has been suggested, just because of his intellectuality is a natural born idealist, internationalist, doctrinaire, and revolutionist, while the Negro, because of his natural attachment to known, familiar objects, places and persons, is preadapted to conservatism and to local and personal loyalties: if these things are true, we shall eventually have to take account of them practically. It is certain that the Negro has uniformly shown a disposition to loyalty, during slavery to his master, and during freedom to the South and the country as a whole. He has maintained this attitude of loyalty, too, under very discouraging circumstances. I once heard Kelly Miller, the most philosophical of the leaders and teachers of his race, say in a public speech that one of the greatest hardships the Negro suffered in this country was due to the fact that he was not permitted to be patriotic.
Of course, all these alleged racial characteristics have a positive as well as a negative significance. Every race, like every individual, has the vices of its virtues. The question remains still to what extent so-called racial characteristics are actually racial, that is, biological, and to what extent they are the effect of environmental conditions. The thesis of this paper, to state it again, is: (1) That fundamental temperamental qualities, which are the basis of interest and attention, act as selective agencies and as such determine what elements in the cultural environment each race will select, in what region it will seek and find its vocation, in the larger social organization; (2) that, on the other hand, technique, science, machinery, tools, habits, discipline and all the intellectual and mechanical devices with which the civilized man lives and works, remain relatively external to the inner core of significant attitudes and values which constitute what many call the will of the group. This racial will is, to be sure, largely social, that is modified by social experience, but it rests ultimately upon a complex of inherited characteristics, which are racial.
It follows from what has been said that the individual man is the bearer of a double inheritance. As a member of a race, he transmits by interbreeding a biological inheritance. As a member of society or a social group, on the other hand, he transmits by communication a social inheritance. The particular complex of inheritable characters, which characterizes the individuals of a racial group constitutes the racial temperament. The particular group of habits, accommodations, sentiments, attitudes and ideals transmitted by communication and education constitute a social tradition. Between this temperament and this tradition there is, as has been generally recognized, a very intimate relationship. My assumption is that temperament is the basis of the interests; that as such it determines in the long run the general run of attention, and this, eventually, determines the selection in the case of an individual of his vocation, in the case of the racial group of its culture. That is to say, temperament determines what things the individual and the groups will be interested in; what elements of the general culture, to which they have access, they will assimilate; what, to state it in pedagogical terms, they will learn.
It will be evident at once that where individuals of the same race and hence the same temperament are associated, the temperamental interests will tend to reinforce one another, and the attention of members of the group will be more completely focused upon the specific objects and values that correspond to the racial temperament. In this way racial qualities become the basis for nationalities, a nationalistic group being merely a cultural and eventually a political society founded on the basis of racial inheritances. On the other hand, when racial segregation is broken up and members of a racial group are dispersed and isolated, the opposite effect will take place. This explains the phenomena which have frequently been the subject of comment and observation, that the racial characteristics manifest themselves in an extraordinary way in large homogeneous gatherings. The contrast between a mass meeting of one race and a similar meeting of another is particularly striking. Under such circumstances characteristic racial and temperamental differences appear that would otherwise pass entirely unnoticed.