Biography

Booker Taliaferro Washington (April 5, 1856 – November 14, 1915)[1] was an American educator, author, orator, and adviser to several presidents of the United States. Between 1890 and 1915, Washington was the dominant leader in the African-American community and of the contemporary black elite.[2] Washington was from the last generation of black American leaders born into slavery and became the leading voice of the former slaves and their descendants. They were newly oppressed in the South by disenfranchisement and the Jim Crow discriminatory laws enacted in the post-Reconstruction Southern states in the late 19th and early 20th centuries.

Washington was a key proponent of African-American businesses and one of the founders of the National Negro Business League. His base was the Tuskegee Institute, a normal school, later a historically black college in Tuskegee, Alabama at which he served as principal. As lynchings in the South reached a peak in 1895, Washington gave a speech, known as the “Atlanta compromise“, which brought him national fame. He called for black progress through education and entrepreneurship, rather than trying to challenge directly the Jim Crow segregation and the disenfranchisement of black voters in the South.

Washington mobilized a nationwide coalition of middle-class blacks, church leaders, and white philanthropists and politicians, with a long-term goal of building the community’s economic strength and pride by a focus on self-help and schooling. With his own contributions to the Black community, Washington was a supporter of racial uplift, but secretly he also supported court challenges to segregation and to restrictions on voter registration.[3]

Washington had the ear of the powerful in the America of his day, including presidents. His mastery of the American political system in the later 19th century allowed him to manipulate the media, raise money, develop strategy, network, distribute funds, and reward a cadre of supporters. Nevertheless, opposition to Washington grew, as it became clear that his Atlanta compromise did not produce the promised improvement for most Blacks in the South. William Monroe Trotter and W. E. B. Du Bois, whom Bookerites perceived in an antebellum way as “northern Blacks”, found Washington too accommodationist and his industrial (“agricultural and mechanical”) education inadequate. Washington fought vigorously against them and succeeded in his opposition to the Niagara Movement they tried to found but could not prevent their formation of the NAACP, whose views became mainstream.

Black activists in the North, led by Du Bois, at first supported the Atlanta compromise, but later disagreed and opted to set up the National Association for the Advancement of Colored People (NAACP) to work for political change. They tried with limited success to challenge Washington’s political machine for leadership in the Black community, but built wider networks among white allies in the North.[4] Decades after Washington’s death in 1915, the civil rights movement of the 1950s took a more active and progressive approach, which was also based on new grassroots organizations based in the South, such as Congress of Racial Equality (CORE), the Student Nonviolent Coordinating Committee (SNCC) and Southern Christian Leadership Conference (SCLC).

Washington’s legacy has been controversial in the civil rights community. After his death in 1915, he came under heavy criticism for accommodationism to white supremacy, despite his claims that his long-term goal was to end the disenfranchisement of African Americans, the vast majority of whom still lived in the South.[5] However, a more neutral view has appeared since the late 20th century. As of 2010, most recent studies “defend and celebrate his accomplishments, legacy, and leadership”.[6]

Source: Booker T. Washington. Wikipedia. Text is available under the Creative Commons Attribution-ShareAlike License 3.0; additional terms may apply.

During the last fifteen years I have been compelled to spend a large proportion of my time away from the school, in an effort to secure money to provide for the growing needs of the institution. In my efforts to get funds I have had some experiences that may be of interest to my readers. Time and time again I have been asked, by people who are trying to secure money for philanthropic purposes, what rule or rules I followed to secure the interest and help of people who were able to contribute money to worthy objects. As far as the science of what is called begging can be reduced to rules, I would say that I have had but two rules. First, always to do my whole duty regarding making our work known to individuals and organizations; and, second, not to worry about the results. This second rule has been the hardest for me to live up to. When bills are on the eve of falling due, with not a dollar in hand with which to meet them, it is pretty difficult to learn not to worry, although I think I am learning more and more each year that all worry simply consumes, and to no purpose, just so much physical and mental strength that might otherwise be given to effective work. After considerable experience in coming into contact with wealthy and noted men, I have observed that those who have accomplished the greatest results are those who “keep under the body”; are those who never grow excited or lose self-control, but are always calm, self-possessed, patient, and polite. I think that President William McKinley is the best example of a man of this class that I have ever seen. 

In order to be successful in any kind of undertaking, I think the main thing is for one to grow to the point where he completely forgets himself; that is, to lose himself in a great cause. In proportion as one loses himself in this way, in the same degree does he get the highest happiness out of his work.

My experience in getting money for Tuskegee has taught me to have no patience with those people who are always condemning the rich because they are rich, and because they do not give more to objects of charity. In the first place, those who are guilty of such sweeping criticisms do not know how many people would be made poor, and how much suffering would result, if wealthy people were to part all at once with any large proportion of their wealth in a way to disorganize and cripple great business enterprises. Then very few persons have any idea of the large number of applications for help that rich people are constantly being flooded with. I know wealthy people who receive as many as twenty calls a day for help. More than once, when I have gone into the offices of rich men, I have found half a dozen persons waiting to see them, and all come for the same purpose, that of securing money. And all these calls in person, to say nothing of the applications received through the mails. Very few people have any idea of the amount of money given away by persons who never permit their names to be known. I have often heard persons condemned for not giving away money, who, to my own knowledge, were giving away thousands of dollars every year so quietly that the world knew nothing about it.

As an example of this, there are two ladies in New York, whose names rarely appear in print, but who, in a quiet way, have given us the means with which to erect three large and important buildings during the last eight years. Besides the gift of these buildings, they have made other generous donations to the school. And they not only help Tuskegee, but they are constantly seeking opportunities to help other worthy causes.

Although it has been my privilege to be the medium through which a good many hundred thousand dollars have been received for the work at Tuskegee, I have always avoided what the world calls “begging.” I often tell people that I have never “begged” any money, and that I am not a “beggar.” My experience and observation have convinced me that persistent asking outright for money from the rich does not, as a rule, secure help. I have usually proceeded on the principle that persons who possess sense enough to earn money have sense enough to know how to give it away, and that the mere making known of the facts regarding Tuskegee, and especially the facts regarding the work of the graduates, has been more effective than outright begging. I think that the presentation of facts, on a high, dignified plane, is all the begging that most rich people care for.

While the work of going from door to door and from office to office is hard, disagreeable, and costly in bodily strength, yet it has some compensations. Such work gives one a rare opportunity to study human nature. It also has its compensations in giving one an opportunity to meet some of the best people in the world – to be more correct, I think I should say the best people in the world. When one takes a broad survey of the country, he will find that the most useful and influential people in it are those who take the deepest interest in institutions that exist for the purpose of making the world better.

At one time, when I was in Boston, I called at the door of a rather wealthy lady, and was admitted to the vestibule and sent up my card. While I was waiting for an answer, her husband came in, and asked me in the most abrupt manner what I wanted. When I tried to explain the object of my call, he became still more ungentlemanly in his words and manner, and finally grew so excited that I left the house without waiting for a reply from the lady. A few blocks from that house I called to see a gentleman who received me in the most cordial manner. He wrote me his check for a generous sum, and then, before I had had an opportunity to thank him, said: “I am so grateful to you, Mr. Washington, for giving me the opportunity to help a good cause. It is a privilege to have a share in it. We in Boston are constantly indebted to you for doing our work.” My experience in securing money convinces me that the first type of man is growing more rare all the time, and that the latter type is increasing; that is, that, more and more, rich people are coming to regard men and women who apply to them for help for worthy objects, not as beggars, but as agents for doing their work.

In the city of Boston I have rarely called upon an individual for funds that I have not been thanked for calling, usually before I could get an opportunity to thank the donor for the money. In that city the donors seem to feel, in a large degree, that an honour is being conferred upon them in their being permitted to give. Nowhere else have I met with, in so large a measure, this fine and Christlike spirit as in the city of Boston, although there are many notable instances of it outside that city. I repeat my belief that the world is growing in the direction of giving. I repeat that the main rule by which I have been guided in collecting money is to do my full duty in regard to giving people who have money an opportunity to help.

In the early years of the Tuskegee school I walked the streets or travelled country roads in the North for days and days without receiving a dollar. Often it has happened, when during the week I had been disappointed in not getting a cent from the very individuals from whom I most expected help, and when I was almost broken down and discouraged, that generous help has come from some one who I had had little idea would give at all.

… I have spoken of several large gifts to the school; but by far the greater proportion of the money that has built up the institution has come in the form of small donations from persons of moderate means. It is upon these small gifts, which carry with them the interest of hundreds of donors, that any philanthropic work must depend largely for its support.

Sources: Booker T. Washington. (1901). Up from Slavery. In the public domain, Internet Archive.