Author: Jane Shaw Stroup

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Charlotte Hawkins Brown: Education Under Difficulties

The year 1901 was not a promising time for Charlotte Hawkins Brown, a young black woman, to return to her native North Carolina and teach in a mission school.

White supremacists had overthrown North Carolina’s Fusionist government in 1900. The new  governor was proud of the amendment to the state constitution that had “the deliberate purpose of depriving the negro of the right to vote, and of allowing every white man to retain that right.” [1] Schools were separate and unequal in spite of the 1896 Supreme Court decision that said they could  be separate if they were equal.

Yet, given that environment, Brown’s experience is not as grim as one would think. Her life is not only inspiring, but it also sheds light on the many people—black and white, from north and south—who tried to help southern blacks. They were unable or unwilling to challenge the power structure, but they went around it.

Brown’s life also illustrates the cross-currents in black education represented by Booker T. Washington and W. E. B. Du Bois, both of whom Brown knew.

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Is Max Weber’s Protestant Ethic Worth Another Look?

Late Medieval Market Scene

When I was growing up, I noticed that the educated adults in my St. Louis suburb had strong faith in three big ideas—Darwinian evolution, Freudian psychology, and the Protestant ethic.

Since then, Darwinian evolution has held its own, but Freud has given way to other psychologies, and the Protestant ethic—the subject of this column—is rarely to be seen.

The German sociologist Max Weber developed the idea of the Protestant ethic, first in essays written in 1904 and 1905 and then in his 1920 book The Protestant Ethic and the Spirit of Capitalism.[1]

In a sense, “ascetic Puritans,” primarily Calvinists, transferred the mystical spiritual  asceticism of Catholic saints to a less stringent but more productive real-world discipline, making possible a dynamic capitalistic world, according to Weber.

Puritans were supposed to work, even make money—but not for the sake of enjoying it. “[T]he pursuit of wealth as an end in itself [was]  highly reprehensible; but the attainment of it as a fruit of labour in a calling was a sign of God’s blessing.” [2] Among other things, wealth would indicate that one was among the “elect,” that is, predestined to go to heaven. Continue reading “Is Max Weber’s Protestant Ethic Worth Another Look?”

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Theodore Vail Chooses Regulation

Readers of history know that government efforts to reduce monopoly power and protect the consumer often fall short.  Some protect competitors rather than  the consumer. Famous  break-ups of large companies like Standard Oil and Alcoa have had little impact on the companies’ success. And regulators tend to be captured by the regulated [1].

So can government intervention be beneficial to a company—and also serve the community? Let me introduce you to Theodore Vail, president of AT&T in its early days. I learned about him from the great management guru Peter Drucker. You be the judge.

Continue reading “Theodore Vail Chooses Regulation”

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What Should We Do about “Mad” Anthony’s Forest?

Wayne National forest named after "Mad" Anthony Wayne

The U.S. Forest Service has proposed renaming Wayne National Forest, a 240,000-acre forest in southeast Ohio. It has selected the name Buckeye National Forest. (Ohio is the Buckeye State.)

The forest honors Anthony Wayne, an important general in the American Revolution. But “Mad” Anthony (whose label was given for disputed reasons)  also was a key figure in the Northwest Indian War, ousting Native Americans from much of Ohio. Understandably, American Indian tribes are encouraging the name change.

I have been opposed to the removal of statues for the sake of “woke” ideology. I’m also doubtful about renaming southern forts, even though they were named for mediocre Confederate generals in order to perpetuate Jim Crow (see this post). And I think renaming college buildings is mostly silly. Which North Carolina State college student wonders about the namesake of Daniels Hall—now labeled 111 Lampe Drive?

But let’s think about the Anthony Wayne National Forest. Continue reading “What Should We Do about “Mad” Anthony’s Forest?”

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Silencing the Past: From the Haitian Revolution to American Correspondence Schools

Drawing or etching of the Haitian Revolution

We’ve all heard that history is written by the winners.  In his 1995 book, Silencing the Past: Power and the Production of History,  Michel-Rolph Trouillot both agrees and disagrees. He shows that  historical narratives, such as the story of the Haitian Revolution,  reflect differences in  power—”the uneven contribution of competing groups and individuals,” from the initial event to the written word.[1]

In other words, the people who shape history are not necessarily the winners. But they usually have some kind of power.

About a third of the way through his book I realized that I had discovered  such silences in my research on, yes, American correspondence schools. Continue reading “Silencing the Past: From the Haitian Revolution to American Correspondence Schools”