“I plead for industrial education and development for the Negro not because I want to cramp him, but because I want to free him. I want to see him enter the all-powerful business and commercial world.”

-Booker T Washington

History and study has absolved Booker T Washington of the slanderous attack of being an “Uncle Tom” or “sell-out Negro.” Yet, this undeserved characterization and label of Washington has made him less attractive for study and questionable as a model for emulation.

Washington’s politics, which largely accounts for the degradation of him, must be viewed in the context of terrorism and violence which was imposed on blacks as a way of maintaining white supremacy and keeping them oppressed or put another way subordinate in every aspect of life to whites. Given this, Washington developed his economic philosophy around the premise that black economic power would drive and determine political rights and full citizenship. “It has been necessary,” he asserted, for [blacks] to learn that all races that have got upon their feet have done so largely by laying an economic foundation, and, in general by beginning in a proper cultivation and ownership of the soil.”

Washington’s Economic Philosophy

Washington was keenly aware of the psychological damage of slavery on blacks with respect to dignity and work. Hence, he argued for the necessity of black people “learning the difference between being worked and working- to learn that being worked meant degradation, while working means civilization; that all forms of labor are honorable, and all forms of idleness disgraceful.”  Washington’s economic philosophy was ground the following principles:

• the dignity of all labor
• the primacy of the cultivation and ownership of land
• the primary of industrial education and development
• creation of wealth through work, ownership, and saving
• cultivation and continued development of the black’s technical and scientific and technical know-how
• building an industrial foundation as the material basis for the black economic development

Given the association of physical labor with slavery, this was an important principle. Washington observed more and more blacks retreating from the very work and trades which advantaged them in a post-slavery economy, noting, “Some years ago, when we decided to make tailoring a part of our training at the Tuskegee Institute, I was amazed to find that it was almost impossible to find in the whole country an educated colored man who could teach the making of clothing. We could find numbers of them who could teach astronomy, theology, Latin or grammar, but none who could instruct in the making of clothing, something that has to be used by every one of us every day in the year.”

Washington astutely noted that the slave plantation was an industrial training school for blacks. Though not apologizing for slavery, he nevertheless observed that the “industrial training on the plantation, left the Negro at the close of the [Civil War] in possession of nearly all the common and skilled labor in the South.” He goes on to state:

For two-hundred  and fifty years, I believe the way for the redemption of the Negro was being prepared through industrial development…In most cases if a Southern white man wanted a house built he consulted a Negro mechanic about the plan and about the actual building of the structure. If he wanted a suit of clothes made he went to a Negro tailor, and for shoes he went to a shoemaker of the same race. In a certain way every plantation in the South was an industrial school. On these plantations young colored men and women were constantly being trained not only s farmers bur as carpenters, blacksmiths, wheelwrights, brick masons, engineers, cooks, laundresses, sewing woman and housekeepers.

Inasmuch as black were the most skilled in the professional trades which were the foundation for the industrial revolution and post-Civil War economy, Washington argued for an industrial plan of education and development as the cornerstone of black economic development and as the best and most probable way for blacks to “enter the all-powerful business and commercial world.” This was the gateway to “higher education” and the development of the race.

Moreover, Washington contended that after the Civil War, blacks “began to development at the wrong end,” emphasizing a “liberal education” over industrial education and development. Industrial development he maintained would “create the wealth from which alone [would] come leisure and the opportunity for higher education.” Frederick Douglass concurred with Washington’s economic philosophy and plan observing:

Every blow of the sledge hammer wielded by a stable arm is a powerful blow in support of our cause. Every color mechanic is by virtue of circumstances and elevator of his race. Every house built by a black man is a strong tower against the allied host a prejudice. It is impossible for us to attach too much important to this aspect of the subject. Without industrial development there can be no wealth; without wealth there can be no leisure; without leisure no opportunity for thoughtful reflection and the cultivation of the higher arts.

To be sure, Washington was a results-oriented leader. His theory and plan of black economic development was empirically based. We must,” Washington stated “re-enforce argument with results. One farm bought, one house built…one man who is the largest tax payer or has the largest bank account, one school or church maintained, one factory running successfully…one patient cured by a Negro doctor- these will tell more in our favor that all the abstract eloquence that can be summoned to plead our cause.”

Booker T Washington was a leader and thinker of the first order. His philosophy of black economic development and education has been overshadowed by W.E.B. DuBois’ argument for a Talented Tenth- “developing the Best of [the] race that they may guide the Mass away from the contamination and death of the Worst.” Yet, the trajectory of his plan for black economic development leads to today’s Silicon Valley- the technological vanguard of the hi-tech industry. Surely, with blacks possessing hi-tech skills on the order of Silicon Valley (note George Washington Carver and others); Washington envisioned the development of high-tech black economic centers located in the South. We salute his vision and model of black economic development.

PRINCIPLE 4.  SHARED WEALTH

UJAMAA (00-JAH-MAH) COOPERATIVE ECONOMICS: To build and maintain our own stores, shops and other businesses and profit from them together.
Out of the fundamental concepts of “African Communal Living” comes the fourth principle of Kwanzaa. In a community or family, wealth and resources should be shared. On the national level, cooperative economics can help African Americans take physical control of their own destinies. On this day, ideas should be shared and discussed for cooperative economic efforts to provide for needs as related to housing, education, food, day care, health, transportation and other goods and services.
Explanation

 The Ujamaa principle empowers families to come together around their collective economic interest and to see their economic strength in sharing resources and cooperative investing, buying, and selling. Moreover, the moral ties necessary to achieve and practice the Ujamaa principle obligate those who live in the community to support, care for and look out for each other and to see the interest of the each person as tied to the interest of the family and community. In a word, wealth and resources should be shared.

Instruction: Explain and discuss the possibility cooperative economic can have in your family or community and how this cooperative economic can strengthen your community.

Proverb
A bird builds with the feathers of others.

Explanation: No-one can be totally self-sufficient.

Folktale
Mũkoma and his Wife
People of the land known as “We Shall Eat Together” lived in harmony with one another.  When there was famine and when there was no famine, they shared whatever they had.  Often they had visitors, although they were not aware the visitors were to come.  The people served the visitors with whatever food was prepared or else they cooked fresh food for them. 
 But Mũkoma and his wife were gluttonous.  Whenever they heard a visitor coming to the house, Mũkoma would say to his wife, “My love, hide the food on the utaa. There is a visitor coming and he or she should not find us eating.”  Then after the visitor left, Mũkoma would tell his wife, “Bring the food and let’s resume eating.  The visitor is gone.”
 One day, a neighbor named Mũtondo went to Mũkoma’s house at night.  He called when he arrived at the door saying, “Who is here in this home of Mũkoma?”  Immediately, Mũkoma told his wife to hide the food because Mũtondo was there.
 Unfortunately, Mũtondo heard Mũkoma’s words.  When Mũkoma’s wife had hidden the food, he said, “We are home; come in.”
 Meanwhile, Mũtondo was thinking, “So, Mũkoma and his wife hide their food up on the utaa whenever they hear a visitor coming.”
 A few days later, Mũkoma became sick and died.  His wife went to Mũtondo seeking for advice and told him, “My husband has died.  Come and show me what to do with his body.”
 Mũtondo replied to Mũkoma’s wife saying, “Go and do with the body what you both used to do with food whenever a visitor cam to your home.”
Mũkoma – Common name derived from the act of sleeping.  It can literally be translated: “as one who sleeps.”
  Mũtondo – Watery soil along water course.
 Utaa – A small structure constructed inside the house.  It was high enough for one not to see clearly what is on it from considerable distance.

Moral of the Story: It is important to share.  Bad consequences may befall those who enjoy their earthly possessions alone, especially when they are in environment that support community spirit.

Riddle
Yoruba of Nigeria Riddle:
 When does a man run through thornbushes?
Answer: When something is chasing him.

Significant Event
Ujamaa
Black Baseball Leagues
   During the period of American history known as “Jim Crow”, one of the most thriving institutions in black life was the Black Baseball Leagues. The leagues enriched the quality of life in the black communities across the United States.  The leagues enriched the quality of life in the black communities across the United States.  The leagues were among the largest black businesses in the United States.  A by-product of the leagues was the network of businesses, rooming houses, cafes, sewing factories which served and supported the leagues.
Instruction: Question and Answer
Discuss the historic Black Baseball Leagues.  Name the ball player of the “Negro” League who integrated Major League Baseball.  How was the Black Baseball Leagues an expression of the principle Cooperative Economic?
Symbol
   COOPERATIVE ECONOMIC

Learning Opportunity: Kwanzaa Symbol

Crops/Mazao: Work, Study and Achievement

This symbol represents rewards that come from the collective and shared labor and love of the family and community.  Communities that share resources- collectively parent, pool finances to sponsor children and youth, sponsor youth and community events- have greater capacity to impact the quality of life in their communities.

Kwanzaa Activities/Values

Cooperative Economic Day

 Candle Lighting: On the fourth day of Kwanzaa the family or classroom students light the next red candle.

 Birthday celebrations- When celebrating a family member’s birthday give the other members of the family a small gift. Be sure to stress that this is form of sharing and profiting together as a family or class.

 Investment Group: Starting small, form an investment group with friends or family members. Schools can also form investment groups using “play money” as an exercise to demonstrate the benefit of sharing wealth.

 Family Fund:  Establish a fund or account for your family. Have each family member contribute something no matter how small. At the end of the month, year or a designated time, decided as a family what you want to do with the money save. Everyone has a voice and choice in the decision.

For those of moral conscience, and in particular those of faith, this has to be a call to reorder national priorities and insist that the right to decent food and shelter become a non negotiable human right.  We can not leave it up to the market to take care of these pressing human issues.  In fact, the market is the cause and effect of the problem of hunger and homelessness.  That this does not merit discussion among elected officials is a disgrace and dishonor, that it does not raise to the level of dialogue and action by the faith community is a sin.  On Thanksgiving, we as a nation should be able to say:  We gave food to the hungry, clothes to those without, and shelter to the homeless.  This translates into a decent wage and living standard for all who live in America and for those in the world.  We must have this type of grand vision.  For anything less is morally offense and irresponsible.

Undoubtedly, the rise in black unemployment  will portend increased numbers of black males entering the juvenile and criminal justice systems as more of them turn to crime, drugs and other illegal activities in the absence of a job. The larger crime, however, will be the lost of hope that will grip young black males, diminishing the hope which the election of Barack Obama brought to so many of them. We would do well turn our attention and conversation to addressing this madness, rather than the circus which will enthrall so many Americans at the expense of their fellow citizens.