In black Africa today only one-seventeenth of the land and a ninth of the people in Liberia and Abyssinia are approximately independent, although menaced and policed by European capitalism. Half the land and the people are in domains under Portugal, France, and Belgium, held with the avowed idea of exploitation for the benefit of Europe under a system of caste and color serfdom. Out of this dangerous nadir of development stretch two paths: one is indicated by the condition of about three per cent of the people who in Sierra Leone, the Gold Coast, and French Senegal, are tending toward the path of modern development; the other path, followed by a fourth of the land and people, has local self-government and native customs and might evolve, if undisturbed, a native culture along their own peculiar lines. A tenth of the land, sparsely settled, is being monopolized and held for whites to make an African Australia. To these later folk must be added the four and one-half millions of the South African Union, who by every modern device are being forced into landless serfdom. Before the World War tendencies were strongly toward the destruction of independent Africa, the industrial slavery of the mass of the blacks and the encouragement of white immigration, where possible, to hold the blacks in subjection. Against this idea let us set the conception of a new African World State, a Black Africa, applying to these peoples the splendid pronouncements which have of late been so broadly and perhaps carelessly given the world: recognizing in Africa the declaration of the American Federation of Labor, that "no people must be forced under sovereignty under which it does not wish to live"; recognizing in President Wilson's message to the Russians, the "principle of the undictated development of all peoples"; recognizing the resolution of the recent conference of the Aborigines Protection Society of England, "that in any reconstruction of Africa, which may result from this war, the interests of the native inhabitants and also their wishes, in so far as those wishes can be clearly ascertained, should be recognized as among the principal factors upon which the decision of their destiny should be based." In other words, recognizing for the first time in the history of the modern world that black men are human.