But what seems to escape attention is the fact that the Negro boy and girl, getting the same (though worse) instruction, also get from it the same notion of the Negro’s place and part in life which the white children get. Is it any wonder, then, that they so readily accept the status of inferiors; that they tend to disparage themselves, and think themselves worth while only to the extent to which they look and act and think like the whites? They know nothing of the stored-up knowledge and experience of the past and present generations of Negroes in their ancestral lands, and conclude there is no such store of knowledge and experience. They readily accept the assumption that Negroes have never been anything but slaves and that they never had a glorious past as other fallen peoples like the Greeks and Persians have. And this despite the mass of collected testimony in the works of Barth, Schweinfurth, Mary Kingsley, Lady Lugard, Morel, Ludolphus, Blyden, Ellis, Ratzel, Kidd, Es-Saadi, Casely Hayford and a host of others, Negro and white. A large part of the blame for this deplorable condition must be put upon the Negro colleges like Howard, Fisk, Livingstone and Lincoln in the United States, and Codrington, Harrison and the Mico in the West Indies. These are the institutions in which our cultural ideals and educational systems are fashioned for the shaping of the minds of the future generations of Negroes. It cannot be expected that it shall begin with the common schools; for, in spite of logic, educational ideas and ideals spread from above downwards. If we are ever to enter into the confraternity of colored peoples it should seem the duty of our Negro colleges to drop their silly smatterings of “little Latin and less Greek” and establish modern courses in Hausa and Arabic, for these are the living languages of millions of our brethern in modern Africa. Courses in Negro history and the culture of West African peoples, at least, should be given in every college that claims to be an institution of learning for Negroes. Surely an institution of learning for Negroes should not fail to be also an institution of Negro learning. —The New Negro, Sept. 1919. _The New Knowledge for the New Negro_ Quite a good deal of unnecessary dispute has been going on these days among the guardians of the inner temple as to just which form of worship is necessary at the shrine of the Goddess Knowledge. In plain English, the pundits seem to be at odds in regard to the kind of education which the Negro should have. Of course, it has long been known that the educational experts of white America were at odds with ours on the same subject; now, however, ours seem to be at odds among themselves.