The Education of Blacks in the South, 1860-1935


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James Anderson critically reinterprets the history of southern black education from Reconstruction to the Great Depression. By placing black schooling within a political, cultural, and economic context, he offers fresh insights into black commitment to education, the peculiar significance of Tuskegee Institute, and the conflicting goals of various philanthropic groups, among other matters. Initially, ex-slaves attempted to create an educational system that would support and extend their emancipation, but their children were pushed into a system of industrial education that presupposed black political and economic subordination. This conception of education and social order--supported by northern industrial philanthropists, some black educators, and most southern school officials--conflicted with the aspirations of ex-slaves and their descendants, resulting at the turn of the century in a bitter national debate over the purposes of black education. Because blacks lacked economic and political power, white elites were able to control the structure and content of black elementary, secondary, normal, and college education during the first third of the twentieth century. Nonetheless, blacks persisted in their struggle to develop an educational system in accordance with their own needs and desires.




The Negro Common School


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The Negro Common School


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The Mis-education of the Negro


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Education of Black People


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Fugitive Pedagogy


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A fresh portrayal of one of the architects of the African American intellectual tradition, whose faith in the subversive power of education will inspire teachers and learners today. Black education was a subversive act from its inception. African Americans pursued education through clandestine means, often in defiance of law and custom, even under threat of violence. They developed what Jarvis Givens calls a tradition of “fugitive pedagogy”—a theory and practice of Black education in America. The enslaved learned to read in spite of widespread prohibitions; newly emancipated people braved the dangers of integrating all-White schools and the hardships of building Black schools. Teachers developed covert instructional strategies, creative responses to the persistence of White opposition. From slavery through the Jim Crow era, Black people passed down this educational heritage. There is perhaps no better exemplar of this heritage than Carter G. Woodson—groundbreaking historian, founder of Black History Month, and legendary educator under Jim Crow. Givens shows that Woodson succeeded because of the world of Black teachers to which he belonged: Woodson’s first teachers were his formerly enslaved uncles; he himself taught for nearly thirty years; and he spent his life partnering with educators to transform the lives of Black students. Fugitive Pedagogy chronicles Woodson’s efforts to fight against the “mis-education of the Negro” by helping teachers and students to see themselves and their mission as set apart from an anti-Black world. Teachers, students, families, and communities worked together, using Woodson’s materials and methods as they fought for power in schools and continued the work of fugitive pedagogy. Forged in slavery, embodied by Woodson, this tradition of escape remains essential for teachers and students today.




Seeking Common Ground


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The American republic will survive only if its citizens are educated--this was an article of faith of its founders. But seeking common civic ground in public schools has never been easy in a society where schoolchildren followed different religions, adhered to different cultural traditions, spoke many languages, and were identified as members of different "races." In this wise and enlightening book, filled with vivid characters and memorable incidents that make history but don't always make history books, David Tyack describes how each American generation grappled with the knotty task of creating political unity and social diversity. Seeking Common Ground illuminates puzzles about democracy in education and chronic conflicts that continue to make news. Americans mistrusted government, yet they entrusted the civic education of their children to public schools. American history textbooks were notoriously dull, but they were also highly controversial. Although the people liked local control of schools, educational experts called it "democracy gone to seed" and campaigned to "take the schools out of politics." Reformers argued about whether it was more democratic to teach all students the same subjects or to tailor curriculum to individuals. And what was the best way to "Americanize" immigrants, asked educators: by forced-fed assimilation or by honoring their ethnic heritages? With a broad perspective and an eye for telling detail, Tyack lets us see that debates about the civic purposes of schools are an essential part of a democratic culture, and integral to its future.




The Negro


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The Talented Tenth


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Taken from "The Talented Tenth" written by W. E. B. Du Bois: The Negro race, like all races, is going to be saved by its exceptional men. The problem of education, then, among Negroes must first of all deal with the Talented Tenth; it is the problem of developing the Best of this race that they may guide the Mass away from the contamination and death of the Worst, in their own and other races. Now the training of men is a difficult and intricate task. Its technique is a matter for educational experts, but its object is for the vision of seers. If we make money the object of man-training, we shall develop money-makers but not necessarily men; if we make technical skill the object of education, we may possess artisans but not, in nature, men. Men we shall have only as we make manhood the object of the work of the schools-intelligence, broad sympathy, knowledge of the world that was and is, and of the relation of men to it-this is the curriculum of that Higher Education which must underlie true life. On this foundation we may build bread winning, skill of hand and quickness of brain, with never a fear lest the child and man mistake the means of living for the object of life.