[Footnote 1:  In 1827 John B. Russworm and Samuel B. Cornish began the publication of The Freedom’s Journal, appearing afterward as Rights to All.  Ten years later P.A.  Bell was publishing The Weekly Advocate.  From 1837 to 1842 Bell and Cornish edited The Colored Man’s Journal, while Samuel Ruggles sent from his press The Mirror of Liberty.  In 1847, one year after the appearance of Thomas Van Rensselaer’s Ram’s Horn, Frederick Douglass started The North Star at Rochester, while G. Allen and Highland Garnett were appealing to the country through The National Watchman of Troy, New York.  That same year Martin R. Delany brought out The Pittsburg Mystery, and others The Elevator at Albany, New York.  At Syracuse appeared The Impartial Citizen established by Samuel R. Ward in 1848, three years after which L.H.  Putnam came before the public in New York City with The Colored Man’s Journal.  Then came The Philadelphia Freeman, The Philadelphia Citizen, The New York Phalanx, The Baltimore Elevator, and The Cincinnati Central Star.  Of a higher order was he Anglo-African, a magazine published in New York in 1859 by Thomas Hamilton, who was succeeded in editorship by Robert Hamilton and Highland Garnett.  In 1852 there were in existence The Colored American, The Struggler, The Watchman, The Ram’s Horn, The Demosthenian Shield, The National Reformer, The Pittsburg Mystery, The Palladium of Liberty, The Disfranchised American, The Colored Citizen, The National Watchman, The Excelsior, The Christian Herald, The Farmer, The Impartial Citizen, The Northern Star of Albany, and The North Star of Rochester.]

CHAPTER XII

VOCATIONAL TRAINING

Having before them striking examples of highly educated colored men who could find no employment in the United States, the free Negroes began to realize that their preparation was not going hand in hand with their opportunities.  Industrial education was then emphasized as the proper method of equipping the race for usefulness.  The advocacy of such training, however, was in no sense new.  The early anti-slavery men regarded it as the prerequisite to emancipation, and the abolitionists urged it as the only safe means of elevating the freedmen.  But when the blacks, converted to this doctrine, began to enter the higher pursuits of labor during the forties and fifties, there started a struggle which has been prolonged even into our day.  Most northern white men had ceased to oppose the enlightenment of the free people of color but still objected to granting them economic equality.  The same investigators that discovered increased facilities of conventional education for Negroes in 1834 reported also that there existed among the white mechanics a formidable prejudice against colored artisans.[1]