The Journal of Negro History: 1919 is a rich collection of scholarly articles focusing on various aspects of African American history, culture, and achievements. The book is written in a straightforward and informative style, providing readers with deep insights into the struggles and triumphs of the black community. Set in the backdrop of the early 20th century, the book offers a glimpse into the social and political landscape of the time, shedding light on the challenges faced by African Americans. The diverse topics covered in the journal include slavery, civil rights, literature, and folklore, making it a comprehensive resource for anyone interested in African American studies.Various, the author of this book, have carefully curated a selection of articles that offer a well-rounded view of African American history. Their dedication to preserving and promoting the contributions of African Americans is evident in the meticulous research and thoughtful analysis presented in the journal. Recommended for scholars, historians, and anyone looking to deepen their understanding of African American history, The Journal of Negro History: 1919 is a valuable addition to any library or personal collection.

The Journal of Negro History was founded on January 1, 1916 as a quarterly research journal. It was published by the Association for the Study of African American Life and History founded in 1915 by Carter G. Woodson and Jesse E. Moorland. In 2002, The Journal of Negro History became The Journal of African American History. Carter Godwin Woodson (1875-1950) was born in New Canton, Virginia. He was an African American historian, author, journalist and the founder of Black History Month. He is considered the first to conduct a scholarly effort to popularize the value of Black History. Woodson recognized and acted upon the importance of a people having an awareness and knowledge of their contributions to humanity and left behind an impressive legacy. He was a member of the first black fraternity Sigma Pi Phi and a member of Omega Psi Phi as well. In 1915, Woodson and Jesse E. Moorland co-founded the Association for the Study of African American Life and History. By this time convinced that the role of his own people in American history and in the history of other cultures was being either ignored or misrepresented among scholars, Woodson realized the need for special research into the neglected past of the Negro. In the same year appeared one of his most scholarly books, The Education of the Negro Prior to 1861 (1915). He also was the author of A Century of Negro Migration (1918).

Excerpt from The Journal of Negro History, 1919, Vol. 4 I am inclined to carry it back into the beginnings Of the race, back to the period Of pre-historic law and to that psy chological origin which antedates the records of history, in the strict sense, to that part of racial history indeed where men commonly act rather than write. The idea of pre historic law is that Obligation exists only between people of the same blood. Originally, charitable and decent con duct was expected only of people of the same family. Even though the family was by fact or fiction extended to include some hundreds or even thousands of people, the fact was still true. The law which bound a man limited his good conduct to a relatively few people. Outside the blood kin he was not bound. He must not steal from his relatives, but if he stole from another clan, his relatives deemed it virtue. If he committed murder, he should be punished within his clan, but protected, if possible, by his clan, if be murdered someone outside it. The blood kin became the definite limitation of the ideas of right and responsibility. This was true between whites. All whites we re not mem bers of any one man's blood kin. Palpably more true was this distinction between the Negro and the White man. The Negro could not by any fiction be represented as one of the blood kin. The Romans extended the legal citizenship to cover all white men in their dominions. It was the fictitious tie Of the blood kin, but its plausibility was due to the fact that they were all White. I do not remember to have seen any proof that the Negro inhabitants Of the Roman African colonies were considered Roman citizens. This is one of the Oldest psychological lines in human history; the rights which a man must con cede to another are limited by the relationship Of blood. Prima facie there could be no blood relationship between the Negro and the white man. There could therefore be no Obligation on the White man's part to the Negro in pre historic law. This notion has, I think, endured in many ways down to the present day as a subconscious, uncon scious factor behind many very vital notions and ideas. Is it not true that international law has been, more Often than not, a law between White men? About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.

PRIMITIVE LAW AND THE NEGRO The psychology of large bodies of men is a surprisingly difficult topic and it is often true that we are inclined to seek the explanation of phenomena in too recent a period of human development. The truth seems to be that ideas prevail longer than customs, habits of dress or the ordinary economic processes of the community, and the ideas are the controlling factors. The attitude of the white man in this country toward the Negro is the fact perhaps of most consequence in the Negro problem. Why is it that still there lingers a certain unwillingness, one can hardly say more, in the minds of the best people to accept literally the platform of the Civil War? Why were the East St. Louis riots possible? I am afraid that a good many of the Negro race feel that there is a distinct personal prejudice or antipathy which can be reached or ought to be reached by logic, by reason, by an appeal to the principles of Christianity and of democracy. For myself I have always felt that if the premises of Christianity were valid at all, they placed the Negro upon precisely the same plane as the white man; that if the premises of democracy were true for the white man, they were true for the black. There should be no artificial distinction created by law, and what is much more to the purpose, by custom simply because the one man has a skin different in hue than the other. Nor should the law, [Pg 2] once having been made equal, be nullified by a lack of observance on the part of the whites nor be abrogated by tacit agreements or by further legislation subtly worded so as to avoid constitutional requirements. Each man and woman should be tested by his qualities and achievements and valued for what he is. I am sure no Negro asks for more, and yet I am afraid it is true, as many have complained, that in considerable sections of this country he receives far less

A look at the violent “Red Summer of 1919” and its intersection with the highly politicized New Negro movement and the Harlem Renaissance With the New Negro movement and the Harlem Renaissance, the 1920s was a landmark decade in African American political and cultural history, characterized by an upsurge in racial awareness and artistic creativity. In Spectres of 1919 Barbara Foley traces the origins of this revolutionary era to the turbulent year 1919, identifying the events and trends in American society that spurred the black community to action and examining the forms that action took as it evolved. Unlike prior studies of the Harlem Renaissance, which see 1919 as significant mostly because of the geographic migrations of blacks to the North, Spectres of 1919 looks at that year as the political crucible from which the radicalism of the 1920s emerged. Foley draws from a wealth of primary sources, taking a bold new approach to the origins of African American radicalism and adding nuance and complexity to the understanding of a fascinating and vibrant era.