The Conservation of Races / The American Negro Academy. Occasional Papers No. 2
Date: 2010-02-11T00:00:00+00:00
Keywords: African Americans -- Social conditions; United States -- Race relations; African Americans -- Race identity

The Project Gutenberg eBook of The Conservation of Races

This eBook is for the use of anyone anywhere in the United States and most other parts of the world at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org. If you are not located in the United States, you will have to check the laws of the country where you are located before using this eBook.

Title: The Conservation of Races

Author: W. E. B. Du Bois

Release date: February 11, 2010 [eBook #31254]
Most recently updated: January 6, 2021

Language: English

Other information and formats: www.gutenberg.org/ebooks/31254

Credits: Produced by Suzanne Shell, Stephanie Eason, and the Online
Distributed Proofreading Team at https://www.pgdp.net.

*** START OF THE PROJECT GUTENBERG EBOOK THE CONSERVATION OF RACES ***

The American Negro Academy

Occasional Papers, No. 2.

The Conservation of Races.

BY

W. E. BURGHARDT Du BOIS.

WASHINGTON, D. C.
Published by the Academy.
1897.

Baptist Magazine Print,
Washington, D. C.

Orders may be sent to John H. Wills.
The Boston Cheap Book Store,
Washington, D. C.

Announcement

The American Negro Academy believes that upon those of the race who have had the advantages of higher education and culture, rests the responsibility of taking concerted steps for the employment of these agencies to uplift the race to higher planes of thought and action.

Two great obstacles to this consummation are apparent: (a) The lack of unity, want of harmony, absence of a self-sacrificing spirit, and no well-defined line of policy seeking definite aims; and (b) The persistent, relentless, at times covert opposition employed to thwart the Negro at every step of his upward struggles to establish the justness of his claim to the highest physical, intellectual and moral possibilities.

The Academy will, therefore, from time to time, publish such papers as in their judgment aid, by their broad and scholarly treatment of the topics discussed the dissemination of principles tending to the growth and development of the Negro along right lines, and the vindication of that race against vicious assaults.

THE CONSERVATION OF RACES.

The American Negro has always felt an intense personal interest in discussions as to the origins and destinies of races: primarily because back of most discussions of race with which he is familiar, have lurked certain assumptions as to his natural abilities, as to his political, intellectual and moral status, which he felt were wrong. He has, consequently, been led to deprecate and minimize race distinctions, to believe intensely that out of one blood God created all nations, and to speak of human brotherhood as though it were the possibility of an already dawning to-morrow.

Nevertheless, in our calmer moments we must acknowledge that human beings are divided into races; that in this country the two most extreme types of the world’s races have met, and the resulting problem as to the future relations of these types is not only of intense and living interest to us, but forms an epoch in the history of mankind.

It is necessary, therefore, in planning our movements, in guiding our future development, that at times we rise above the pressing, but smaller questions of separate schools and cars, wage-discrimination and lynch law, to survey the whole question of race in human philosophy and to lay, on a basis of broad knowledge and careful insight, those large lines of policy and higher ideals which may form our guiding lines and boundaries in the practical difficulties of every day. For it is certain that all human striving must recognize the hard limits of natural law, and that any striving, no matter how intense and earnest, which is against the constitution of the world, is vain. The question, then, which we must seriously consider is this: What is the real meaning of Race; what has, in the past, been the law of race development, and what lessons has the past history of race development to teach the rising Negro people?

When we thus come to inquire into the essential difference of races we find it hard to come at once to any definite conclusion. Many criteria of race differences have in the past been proposed, as color, hair, cranial measurements and language. And manifestly, in each of these respects, human beings differ widely. They vary in color, for instance, from the marble-like pallor of the Scandinavian to the rich, dark brown of the Zulu, passing by the creamy Slav, the yellow Chinese, the light brown Sicilian and the brown Egyptian. Men vary, too, in the texture of hair from the obstinately straight hair of the Chinese to the obstinately tufted and frizzled hair of the Bushman. In measurement of heads, again, men vary; from the broad-headed Tartar to the medium-headed European and the narrow-headed Hottentot; or, again in language, from the highly-inflected Roman tongue to the monosyllabic Chinese. All these physical characteristics are patent enough, and if they agreed with each other it would be very easy to classify mankind. Unfortunately for scientists, however, these criteria of race are most exasperatingly intermingled. Color does not agree with texture of hair, for many of the dark races have straight hair; nor does color agree with the breadth of the head, for the yellow Tartar has a broader head than the German; nor, again, has the science of language as yet succeeded in clearing up the relative authority of these various and contradictory criteria. The final word of science, so far, is that we have at least two, perhaps three, great families of human beings—the whites and Negroes, possibly the yellow race. That other races have arisen from the intermingling of the blood of these two. This broad division of the world’s races which men like Huxley and Raetzel have introduced as more nearly true than the old five-race scheme of Blumenbach, is nothing more than an acknowledgment that, so far as purely physical characteristics are concerned, the differences between men do not explain all the differences of their history. It declares, as Darwin himself said, that great as is the physical unlikeness of the various races of men their likenesses are greater, and upon this rests the whole scientific doctrine of Human Brotherhood.

Although the wonderful developments of human history teach that the grosser physical differences of color, hair and bone go but a short way toward explaining the different roles which groups of men have played in Human Progress, yet there are differences—subtle, delicate and elusive, though they may be—which have silently but definitely separated men into groups. While these subtle forces have generally followed the natural cleavage of common blood, descent and physical peculiarities, they have at other times swept across and ignored these. At all times, however, they have divided human beings into races, which, while they perhaps transcend scientific definition, nevertheless, are clearly defined to the eye of the Historian and Sociologist.

If this be true, then the history of the world is the history, not of individuals, but of groups, not of nations, but of races, and he who ignores or seeks to override the race idea in human history ignores and overrides the central thought of all history. What, then, is a race? It is a vast family of human beings, generally of common blood and language, always of common history, traditions and impulses, who are both voluntarily and involuntarily striving together for the accomplishment of certain more or less vividly conceived ideals of life.

Turning to real history, there can be no doubt, first, as to the widespread, nay, universal, prevalence of the race idea, the race spirit, the race ideal, and as to its efficiency as the vastest and most ingenious invention for human progress. We, who have been reared and trained under the individualistic philosophy of the Declaration of Independence and the laisser-faire philosophy of Adam Smith, are loath to see and loath to acknowledge this patent fact of human history. We see the Pharaohs, Caesars, Toussaints and Napoleons of history and forget the vast races of which they were but epitomized expressions. We are apt to think in our American impatience, that while it may have been true in the past that closed race groups made history, that here in conglomerate America nous avons changer tout cela—we have changed all that, and have no need of this ancient instrument of progress. This assumption of which the Negro people are especially fond, can not be established by a careful consideration of history.

We find upon the world’s stage today eight distinctly differentiated races, in the sense in which History tells us the word must be used. They are, the Slavs of eastern Europe, the Teutons of middle Europe, the English of Great Britain and America, the Romance nations of Southern and Western Europe, the Negroes of Africa and America, the Semitic people of Western Asia and Northern Africa, the Hindoos of Central Asia and the Mongolians of Eastern Asia. There are, of course, other minor race groups, as the American Indians, the Esquimaux and the South Sea Islanders; these larger races, too, are far from homogeneous; the Slav includes the Czech, the Magyar, the Pole and the Russian; the Teuton includes the German, the Scandinavian and the Dutch; the English include the Scotch, the Irish and the conglomerate American. Under Romance nations the widely-differing Frenchman, Italian, Sicilian and Spaniard are comprehended. The term Negro is, perhaps, the most indefinite of all, combining the Mulattoes and Zamboes of America and the Egyptians, Bantus and Bushmen of Africa. Among the Hindoos are traces of widely differing nations, while the great Chinese, Tartar, Corean and Japanese families fall under the one designation—Mongolian.

The question now is: What is the real distinction between these nations? Is it the physical differences of blood, color and cranial measurements? Certainly we must all acknowledge that physical differences play a great part, and that, with wide exceptions and qualifications, these eight great races of to-day follow the cleavage of physical race distinctions; the English and Teuton represent the white variety of mankind; the Mongolian, the yellow; the Negroes, the black. Between these are many crosses and mixtures, where Mongolian and Teuton have blended into the Slav, and other mixtures have produced the Romance nations and the Semites. But while race differences have followed mainly physical race lines, yet no mere physical distinctions would really define or explain the deeper differences—the cohesiveness and continuity of these groups. The deeper differences are spiritual, psychical, differences—undoubtedly based on the physical, but infinitely transcending them. The forces that bind together the Teuton nations are, then, first, their race identity and common blood; secondly, and more important, a common history, common laws and religion, similar habits of thought and a conscious striving together for certain ideals of life. The whole process which has brought about these race differentiations has been a growth, and the great characteristic of this growth has been the differentiation of spiritual and mental differences between great races of mankind and the integration of physical differences.

The age of nomadic tribes of closely related individuals represents the maximum of physical differences. They were practically vast families, and there were as many groups as families. As the families came together to form cities the physical differences lessened, purity of blood was replaced by the requirement of domicile, and all who lived within the city bounds became gradually to be regarded as members of the group; i. e., there was a slight and slow breaking down of physical barriers. This, however, was accompanied by an increase of the spiritual and social differences between cities. This city became husbandmen, this, merchants, another warriors, and so on. The ideals of life for which the different cities struggled were different. When at last cities began to coalesce into nations there was another breaking down of barriers which separated groups of men. The larger and broader differences of color, hair and physical proportions were not by any means ignored, but myriads of minor differences disappeared, and the sociological and historical races of men began to approximate the present division of races as indicated by physical researches. At the same time the spiritual and physical differences of race groups which constituted the nations became deep and decisive. The English nation stood for constitutional liberty and commercial freedom; the German nation for science and philosophy; the Romance nations stood for literature and art, and the other race groups are striving, each in its own way, to develope for civilization its particular message, its particular ideal, which shall help to guide the world nearer and nearer that perfection of human life for which we all long, that

“one far off Divine event.”

This has been the function of race differences up to the present time. What shall be its function in the future? Manifestly some of the great races of today—particularly the Negro race—have not as yet given to civilization the full spiritual message which they are capable of giving. I will not say that the Negro race has as yet given no message to the world, for it is still a mooted question among scientists as to just how far Egyptian civilization was Negro in its origin; if it was not wholly Negro, it was certainly very closely allied. Be that as it may, however the fact still remains that the full, complete Negro message of the whole Negro race has not as yet been given to the world: that the messages and ideal of the yellow race have not been completed, and that the striving of the mighty Slavs has but begun. The question is, then: How shall this message be delivered; how shall these various ideals be realized? The answer is plain: By the development of these race groups, not as individuals, but as races. For the development of Japanese genius, Japanese literature and art, Japanese spirit, only Japanese, bound and welded together, Japanese inspired by one vast ideal, can work out in its fullness the wonderful message which Japan has for the nations of the earth. For the development of Negro genius, of Negro literature and art, of Negro spirit, only Negroes bound and welded together, Negroes inspired by one vast ideal, can work out in its fullness the great message we have for humanity. We cannot reverse history; we are subject to the same natural laws as other races, and if the Negro is ever to be a factor in the world’s history—if among the gaily-colored banners that deck the broad ramparts of civilization is to hang one uncompromising black, then it must be placed there by black hands, fashioned by black heads and hallowed by the travail of 200,000,000 black hearts beating in one glad song of jubilee.

For this reason, the advance guard of the Negro people—the 8,000,000 people of Negro blood in the United States of America—must soon come to realize that if they are to take their just place in the van of Pan-Negroism, then their destiny is not absorption by the white Americans. That if in America it is to be proven for the first time in the modern world that not only Negroes are capable of evolving individual men like Toussaint, the Saviour, but are a nation stored with wonderful possibilities of culture, then their destiny is not a servile imitation of Anglo-Saxon culture, but a stalwart originality which shall unswervingly follow Negro ideals.

It may, however, be objected here that the situation of our race in America renders this attitude impossible; that our sole hope of salvation lies in our being able to lose our race identity in the commingled blood of the nation; and that any other course would merely increase the friction of races which we call race prejudice, and against which we have so long and so earnestly fought.

Here, then, is the dilemma, and it is a puzzling one, I admit. No Negro who has given earnest thought to the situation of his people in America has failed, at some time in life, to find himself at these cross-roads; has failed to ask himself at some time: What, after all, am I? Am I an American or am I a Negro? Can I be both? Or is it my duty to cease to be a Negro as soon as possible and be an American? If I strive as a Negro, am I not perpetuating the very cleft that threatens and separates Black and White America? Is not my only possible practical aim the subduction of all that is Negro in me to the American? Does my black blood place upon me any more obligation to assert my nationality than German, or Irish or Italian blood would?

It is such incessant self-questioning and the hesitation that arises from it, that is making the present period a time of vacillation and contradiction for the American Negro; combined race action is stifled, race responsibility is shirked, race enterprises languish, and the best blood, the best talent, the best energy of the Negro people cannot be marshalled to do the bidding of the race. They stand back to make room for every rascal and demagogue who chooses to cloak his selfish deviltry under the veil of race pride.

Is this right? Is it rational? Is it good policy? Have we in America a distinct mission as a race—a distinct sphere of action and an opportunity for race development, or is self-obliteration the highest end to which Negro blood dare aspire?

If we carefully consider what race prejudice really is, we find it, historically, to be nothing but the friction between different groups of people; it is the difference in aim, in feeling, in ideals of two different races; if, now, this difference exists touching territory, laws, language, or even religion, it is manifest that these people cannot live in the same territory without fatal collision; but if, on the other hand, there is substantial agreement in laws, language and religion; if there is a satisfactory adjustment of economic life, then there is no reason why, in the same country and on the same street, two or three great national ideals might not thrive and develop, that men of different races might not strive together for their race ideals as well, perhaps even better, than in isolation. Here, it seems to me, is the reading of the riddle that puzzles so many of us. We are Americans, not only by birth and by citizenship, but by our political ideals, our language, our religion. Farther than that, our Americanism does not go. At that point, we are Negroes, members of a vast historic race that from the very dawn of creation has slept, but half awakening in the dark forests of its African fatherland. We are the first fruits of this new nation, the harbinger of that black to-morrow which is yet destined to soften the whiteness of the Teutonic to-day. We are that people whose subtle sense of song has given America its only American music, its only American fairy tales, its only touch of pathos and humor amid its mad money-getting plutocracy. As such, it is our duty to conserve our physical powers, our intellectual endowments, our spiritual ideals; as a race we must strive by race organization, by race solidarity, by race unity to the realization of that broader humanity which freely recognizes differences in men, but sternly deprecates inequality in their opportunities of development.

For the accomplishment of these ends we need race organizations: Negro colleges, Negro newspapers, Negro business organizations, a Negro school of literature and art, and an intellectual clearing house, for all these products of the Negro mind, which we may call a Negro Academy. Not only is all this necessary for positive advance, it is absolutely imperative for negative defense. Let us not deceive ourselves at our situation in this country. Weighted with a heritage of moral iniquity from our past history, hard pressed in the economic world by foreign immigrants and native prejudice, hated here, despised there and pitied everywhere; our one haven of refuge is ourselves, and but one means of advance, our own belief in our great destiny, our own implicit trust in our ability and worth. There is no power under God’s high heaven that can stop the advance of eight thousand thousand honest, earnest, inspired and united people. But—and here is the rub—they must be honest, fearlessly criticising their own faults, zealously correcting them; they must be earnest. No people that laughs at itself, and ridicules itself, and wishes to God it was anything but itself ever wrote its name in history; it must be inspired with the Divine faith of our black mothers, that out of the blood and dust of battle will march a victorious host, a mighty nation, a peculiar people, to speak to the nations of earth a Divine truth that shall make them free. And such a people must be united; not merely united for the organized theft of political spoils, not united to disgrace religion with whoremongers and ward-heelers; not united merely to protest and pass resolutions, but united to stop the ravages of consumption among the Negro people, united to keep black boys from loafing, gambling and crime; united to guard the purity of black women and to reduce that vast army of black prostitutes that is today marching to hell; and united in serious organizations, to determine by careful conference and thoughtful interchange of opinion the broad lines of policy and action for the American Negro.

This is the reason for being which the American Negro Academy has. It aims at once to be the epitome and expression of the intellect of the black-blooded people of America, the exponent of the race ideals of one of the world’s great races. As such, the Academy must, if successful, be

(a). Representative in character.

(b). Impartial in conduct.

(c). Firm in leadership.

It must be representative in character; not in that it represents all interests or all factions, but in that it seeks to comprise something of the best thought, the most unselfish striving and the highest ideals. There are scattered in forgotten nooks and corners throughout the land, Negroes of some considerable training, of high minds, and high motives, who are unknown to their fellows, who exert far too little influence. These the Negro Academy should strive to bring into touch with each other and to give them a common mouthpiece.

The Academy should be impartial in conduct; while it aims to exalt the people it should aim to do so by truth—not by lies, by honesty—not by flattery. It should continually impress the fact upon the Negro people that they must not expect to have things done for them—they must do for themselves; that they have on their hands a vast work of self-reformation to do, and that a little less complaint and whining, and a little more dogged work and manly striving would do us more credit and benefit than a thousand Force or Civil Rights bills.

Finally, the American Negro Academy must point out a practical path of advance to the Negro people; there lie before every Negro today hundreds of questions of policy and right which must be settled and which each one settles now, not in accordance with any rule, but by impulse or individual preference; for instance: What should be the attitude of Negroes toward the educational qualification for voters? What should be our attitude toward separate schools? How should we meet discriminations on railways and in hotels? Such questions need not so much specific answers for each part as a general expression of policy, and nobody should be better fitted to announce such a policy than a representative honest Negro Academy.

All this, however, must come in time after careful organization and long conference. The immediate work before us should be practical and have direct bearing upon the situation of the Negro. The historical work of collecting the laws of the United States and of the various States of the Union with regard to the Negro is a work of such magnitude and importance that no body but one like this could think of undertaking it. If we could accomplish that one task we would justify our existence.

In the field of Sociology an appalling work lies before us. First, we must unflinchingly and bravely face the truth, not with apologies, but with solemn earnestness. The Negro Academy ought to sound a note of warning that would echo in every black cabin in the land: Unless we conquer our present vices they will conquer us; we are diseased, we are developing criminal tendencies, and an alarmingly large percentage of our men and women are sexually impure. The Negro Academy should stand and proclaim this over the housetops, crying with Garrison: I will not equivocate, I will not retreat a single inch, and I will be heard. The Academy should seek to gather about it the talented, unselfish men, the pure and noble-minded women, to fight an army of devils that disgraces our manhood and our womanhood. There does not stand today upon God’s earth a race more capable in muscle, in intellect, in morals, than the American Negro, if he will bend his energies in the right direction; if he will

Burst his birth’s invidious bar
And grasp the skirts of happy chance,
And breast the blows of circumstance,
And grapple with his evil star.

In science and morals, I have indicated two fields of work for the Academy. Finally, in practical policy, I wish to suggest the following Academy Creed:

1. We believe that the Negro people, as a race, have a contribution to make to civilization and humanity, which no other race can make.

2. We believe it the duty of the Americans of Negro descent, as a body, to maintain their race identity until this mission of the Negro people is accomplished, and the ideal of human brotherhood has become a practical possibility.

3. We believe that, unless modern civilization is a failure, it is entirely feasible and practicable for two races in such essential political, economic and religious harmony as the white and colored people of America, to develop side by side in peace and mutual happiness, the peculiar contribution which each has to make to the culture of their common country.

4. As a means to this end we advocate, not such social equality between these races as would disregard human likes and dislikes, but such a social equilibrium as would, throughout all the complicated relations of life, give due and just consideration to culture, ability, and moral worth, whether they be found under white or black skins.

5. We believe that the first and greatest step toward the settlement of the present friction between the races—commonly called the Negro Problem—lies in the correction of the immorality, crime and laziness among the Negroes themselves, which still remains as a heritage from slavery. We believe that only earnest and long continued efforts on our own part can cure these social ills.

6. We believe that the second great step toward a better adjustment of the relations between the races, should be a more impartial selection of ability in the economic and intellectual world, and a greater respect for personal liberty and worth, regardless of race. We believe that only earnest efforts on the part of the white people of this country will bring much needed reform in these matters.

7. On the basis of the foregoing declaration, and firmly believing in our high destiny, we, as American Negroes, are resolved to strive in every honorable way for the realization of the best and highest aims, for the development of strong manhood and pure womanhood, and for the rearing of a race ideal in America and Africa, to the glory of God and the uplifting of the Negro people. W. E. Burghardt Du Bois.

Transcriber’s Note:

Other than the corrections noted by hover information, printer’s spelling and hyphenation usage have been retained.

*** END OF THE PROJECT GUTENBERG EBOOK THE CONSERVATION OF RACES ***

Updated editions will replace the previous one—the old editions will be renamed.

Creating the works from print editions not protected by U.S. copyright law means that no one owns a United States copyright in these works, so the Foundation (and you!) can copy and distribute it in the United States without permission and without paying copyright royalties. Special rules, set forth in the General Terms of Use part of this license, apply to copying and distributing Project Gutenberg™ electronic works to protect the PROJECT GUTENBERG™ concept and trademark. Project Gutenberg is a registered trademark, and may not be used if you charge for an eBook, except by following the terms of the trademark license, including paying royalties for use of the Project Gutenberg trademark. If you do not charge anything for copies of this eBook, complying with the trademark license is very easy. You may use this eBook for nearly any purpose such as creation of derivative works, reports, performances and research. Project Gutenberg eBooks may be modified and printed and given away—you may do practically ANYTHING in the United States with eBooks not protected by U.S. copyright law. Redistribution is subject to the trademark license, especially commercial redistribution.

START: FULL LICENSE

THE FULL PROJECT GUTENBERG™ LICENSE

PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK

To protect the Project Gutenberg™ mission of promoting the free distribution of electronic works, by using or distributing this work (or any other work associated in any way with the phrase “Project Gutenberg”), you agree to comply with all the terms of the Full Project Gutenberg License available with this file or online at www.gutenberg.org/license.

Section 1. General Terms of Use and Redistributing Project Gutenberg electronic works

1.A. By reading or using any part of this Project Gutenberg electronic work, you indicate that you have read, understand, agree to and accept all the terms of this license and intellectual property (trademark/copyright) agreement. If you do not agree to abide by all the terms of this agreement, you must cease using and return or destroy all copies of Project Gutenberg electronic works in your possession. If you paid a fee for obtaining a copy of or access to a Project Gutenberg electronic work and you do not agree to be bound by the terms of this agreement, you may obtain a refund from the person or entity to whom you paid the fee as set forth in paragraph 1.E.8.

1.B. “Project Gutenberg” is a registered trademark. It may only be used on or associated in any way with an electronic work by people who agree to be bound by the terms of this agreement. There are a few things that you can do with most Project Gutenberg electronic works even without complying with the full terms of this agreement. See paragraph 1.C below. There are a lot of things you can do with Project Gutenberg electronic works if you follow the terms of this agreement and help preserve free future access to Project Gutenberg electronic works. See paragraph 1.E below.

1.C. The Project Gutenberg Literary Archive Foundation (“the Foundation” or PGLAF), owns a compilation copyright in the collection of Project Gutenberg electronic works. Nearly all the individual works in the collection are in the public domain in the United States. If an individual work is unprotected by copyright law in the United States and you are located in the United States, we do not claim a right to prevent you from copying, distributing, performing, displaying or creating derivative works based on the work as long as all references to Project Gutenberg are removed. Of course, we hope that you will support the Project Gutenberg mission of promoting free access to electronic works by freely sharing Project Gutenberg works in compliance with the terms of this agreement for keeping the Project Gutenberg name associated with the work. You can easily comply with the terms of this agreement by keeping this work in the same format with its attached full Project Gutenberg License when you share it without charge with others.

1.D. The copyright laws of the place where you are located also govern what you can do with this work. Copyright laws in most countries are in a constant state of change. If you are outside the United States, check the laws of your country in addition to the terms of this agreement before downloading, copying, displaying, performing, distributing or creating derivative works based on this work or any other Project Gutenberg work. The Foundation makes no representations concerning the copyright status of any work in any country other than the United States.

1.E. Unless you have removed all references to Project Gutenberg:

1.E.1. The following sentence, with active links to, or other immediate access to, the full Project Gutenberg License must appear prominently whenever any copy of a Project Gutenberg work (any work on which the phrase “Project Gutenberg” appears, or with which the phrase “Project Gutenberg” is associated) is accessed, displayed, performed, viewed, copied or distributed:

This eBook is for the use of anyone anywhere in the United States and most other parts of the world at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg™ License included with this eBook or online at www.gutenberg.org. If you are not located in the United States, you will have to check the laws of the country where you are located before using this eBook.

1.E.2. If an individual Project Gutenberg electronic work is derived from texts not protected by U.S. copyright law (does not contain a notice indicating that it is posted with permission of the copyright holder), the work can be copied and distributed to anyone in the United States without paying any fees or charges. If you are redistributing or providing access to a work with the phrase “Project Gutenberg” associated with or appearing on the work, you must comply either with the requirements of paragraphs 1.E.1 through 1.E.7 or obtain permission for the use of the work and the Project Gutenberg trademark as set forth in paragraphs 1.E.8 or 1.E.9.

1.E.3. If an individual Project Gutenberg electronic work is posted with the permission of the copyright holder, your use and distribution must comply with both paragraphs 1.E.1 through 1.E.7 and any additional terms imposed by the copyright holder. Additional terms will be linked to the Project Gutenberg License for all works posted with the permission of the copyright holder found at the beginning of this work.

1.E.4. Do not unlink or detach or remove the full Project Gutenberg License terms from this work, or any files containing a part of this work or any other work associated with Project Gutenberg.

1.E.5. Do not copy, display, perform, distribute or redistribute this electronic work, or any part of this electronic work, without prominently displaying the sentence set forth in paragraph 1.E.1 with active links or immediate access to the full terms of the Project Gutenberg License.

1.E.6. You may convert to and distribute this work in any binary, compressed, marked up, nonproprietary or proprietary form, including any word processing or hypertext form. However, if you provide access to or distribute copies of a Project Gutenberg work in a format other than “Plain Vanilla ASCII” or other format used in the official version posted on the official Project Gutenberg website (www.gutenberg.org), you must, at no additional cost, fee or expense to the user, provide a copy, a means of exporting a copy, or a means of obtaining a copy upon request, of the work in its original “Plain Vanilla ASCII” or other form. Any alternate format must include the full Project Gutenberg License as specified in paragraph 1.E.1.

1.E.7. Do not charge a fee for access to, viewing, displaying, performing, copying or distributing any Project Gutenberg works unless you comply with paragraph 1.E.8 or 1.E.9.

1.E.8. You may charge a reasonable fee for copies of or providing access to or distributing Project Gutenberg electronic works provided that:

- • You pay a royalty fee of 20% of the gross profits you derive from the use of Project Gutenberg works calculated using the method you already use to calculate your applicable taxes. The fee is owed to the owner of the Project Gutenberg trademark, but he has agreed to donate royalties under this paragraph to the Project Gutenberg Literary Archive Foundation. Royalty payments must be paid within 60 days following each date on which you prepare (or are legally required to prepare) your periodic tax returns. Royalty payments should be clearly marked as such and sent to the Project Gutenberg Literary Archive Foundation at the address specified in Section 4, “Information about donations to the Project Gutenberg Literary Archive Foundation.”

- • You provide a full refund of any money paid by a user who notifies you in writing (or by e-mail) within 30 days of receipt that s/he does not agree to the terms of the full Project Gutenberg™ License. You must require such a user to return or destroy all copies of the works possessed in a physical medium and discontinue all use of and all access to other copies of Project Gutenberg™ works.

- • You provide, in accordance with paragraph 1.F.3, a full refund of any money paid for a work or a replacement copy, if a defect in the electronic work is discovered and reported to you within 90 days of receipt of the work.

- • You comply with all other terms of this agreement for free distribution of Project Gutenberg™ works.

1.E.9. If you wish to charge a fee or distribute a Project Gutenberg™ electronic work or group of works on different terms than are set forth in this agreement, you must obtain permission in writing from the Project Gutenberg Literary Archive Foundation, the manager of the Project Gutenberg™ trademark. Contact the Foundation as set forth in Section 3 below.

1.F.

1.F.1. Project Gutenberg volunteers and employees expend considerable effort to identify, do copyright research on, transcribe and proofread works not protected by U.S. copyright law in creating the Project Gutenberg™ collection. Despite these efforts, Project Gutenberg™ electronic works, and the medium on which they may be stored, may contain “Defects,” such as, but not limited to, incomplete, inaccurate or corrupt data, transcription errors, a copyright or other intellectual property infringement, a defective or damaged disk or other medium, a computer virus, or computer codes that damage or cannot be read by your equipment.

1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the “Right of Replacement or Refund” described in paragraph 1.F.3, the Project Gutenberg Literary Archive Foundation, the owner of the Project Gutenberg™ trademark, and any other party distributing a Project Gutenberg™ electronic work under this agreement, disclaim all liability to you for damages, costs and expenses, including legal fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH DAMAGE.

1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a defect in this electronic work within 90 days of receiving it, you can receive a refund of the money (if any) you paid for it by sending a written explanation to the person you received the work from. If you received the work on a physical medium, you must return the medium with your written explanation. The person or entity that provided you with the defective work may elect to provide a replacement copy in lieu of a refund. If you received the work electronically, the person or entity providing it to you may choose to give you a second opportunity to receive the work electronically in lieu of a refund. If the second copy is also defective, you may demand a refund in writing without further opportunities to fix the problem.

1.F.4. Except for the limited right of replacement or refund set forth in paragraph 1.F.3, this work is provided to you ‘AS-IS’, WITH NO OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE.

1.F.5. Some states do not allow disclaimers of certain implied warranties or the exclusion or limitation of certain types of damages. If any disclaimer or limitation set forth in this agreement violates the law of the state applicable to this agreement, the agreement shall be interpreted to make the maximum disclaimer or limitation permitted by the applicable state law. The invalidity or unenforceability of any provision of this agreement shall not void the remaining provisions.

1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the trademark owner, any agent or employee of the Foundation, anyone providing copies of Project Gutenberg™ electronic works in accordance with this agreement, and any volunteers associated with the production, promotion and distribution of Project Gutenberg™ electronic works, harmless from all liability, costs and expenses, including legal fees, that arise directly or indirectly from any of the following which you do or cause to occur: (a) distribution of this or any Project Gutenberg work, (b) alteration, modification, or additions or deletions to any Project Gutenberg work, and (c) any Defect you cause.

Section 2. Information about the Mission of Project Gutenberg

Project Gutenberg is synonymous with the free distribution of electronic works in formats readable by the widest variety of computers including obsolete, old, middle-aged and new computers. It exists because of the efforts of hundreds of volunteers and donations from people in all walks of life.

Volunteers and financial support to provide volunteers with the assistance they need are critical to reaching Project Gutenberg’s goals and ensuring that the Project Gutenberg collection will remain freely available for generations to come. In 2001, the Project Gutenberg Literary Archive Foundation was created to provide a secure and permanent future for Project Gutenberg and future generations. To learn more about the Project Gutenberg Literary Archive Foundation and how your efforts and donations can help, see Sections 3 and 4 and the Foundation information page at www.gutenberg.org.

Section 3. Information about the Project Gutenberg Literary Archive Foundation

The Project Gutenberg Literary Archive Foundation is a non-profit 501(c)(3) educational corporation organized under the laws of the state of Mississippi and granted tax exempt status by the Internal Revenue Service. The Foundation’s EIN or federal tax identification number is 64-6221541. Contributions to the Project Gutenberg Literary Archive Foundation are tax deductible to the full extent permitted by U.S. federal laws and your state’s laws.

The Foundation’s business office is located at 41 Watchung Plaza #516, Montclair NJ 07042, USA, +1 (862) 621-9288. Email contact links and up to date contact information can be found at the Foundation’s website and official page at www.gutenberg.org/contact

Section 4. Information about Donations to the Project Gutenberg Literary Archive Foundation

Project Gutenberg™ depends upon and cannot survive without widespread public support and donations to carry out its mission of increasing the number of public domain and licensed works that can be freely distributed in machine-readable form accessible by the widest array of equipment including outdated equipment. Many small donations ($1 to $5,000) are particularly important to maintaining tax exempt status with the IRS.

The Foundation is committed to complying with the laws regulating charities and charitable donations in all 50 states of the United States. Compliance requirements are not uniform and it takes a considerable effort, much paperwork and many fees to meet and keep up with these requirements. We do not solicit donations in locations where we have not received written confirmation of compliance. To SEND DONATIONS or determine the status of compliance for any particular state visit www.gutenberg.org/donate.

While we cannot and do not solicit contributions from states where we have not met the solicitation requirements, we know of no prohibition against accepting unsolicited donations from donors in such states who approach us with offers to donate.

International donations are gratefully accepted, but we cannot make any statements concerning tax treatment of donations received from outside the United States. U.S. laws alone swamp our small staff.

Please check the Project Gutenberg web pages for current donation methods and addresses. Donations are accepted in a number of other ways including checks, online payments and credit card donations. To donate, please visit: www.gutenberg.org/donate.

Section 5. General Information About Project Gutenberg electronic works

Professor Michael S. Hart was the originator of the Project Gutenberg concept of a library of electronic works that could be freely shared with anyone. For forty years, he produced and distributed Project Gutenberg eBooks with only a loose network of volunteer support.

Project Gutenberg eBooks are often created from several printed editions, all of which are confirmed as not protected by copyright in the U.S. unless a copyright notice is included. Thus, we do not necessarily keep eBooks in compliance with any particular paper edition.

Most people start at our website which has the main PG search facility: www.gutenberg.org.

This website includes information about Project Gutenberg, including how to make donations to the Project Gutenberg Literary Archive Foundation, how to help produce our new eBooks, and how to subscribe to our email newsletter to hear about new eBooks.

Table of Contents

- The American Negro Academy Occasional Papers, No. 2.

- The Conservation of Races.

- W. E. BURGHARDT Du BOIS.

- WASHINGTON, D. C. Published by the Academy. 1897.

- Baptist Magazine Print, Washington, D. C. Orders may be sent to John H. Wills. The Boston Cheap Book Store, Washington, D. C.

- Announcement
- THE CONSERVATION OF RACES.
- THE FULL PROJECT GUTENBERG™ LICENSE