GROUP D TERM PAPER - September, 2024

( AFRICAN-AMERICAN LITERATURE -ENG 336)- GROUP MEMBERS

1. ITA LOVINA EKOH - ENGLISH – 234817

2. ABRAHAM JOY OMETERE - ENGLISH- 228704

3. BABALOLA PRAISE IMOLEOLUWA - ENGLISH – 229746

4. OYEKOLA BLESSING MORENIKE – ENGLISH - 228759

5. PHILLIP GRACE TOLULOPE –ENGLISH – 228761

6. SOLADEMI JOEL OLUWADAMILOLA- ENGLISH- 228764

7. OJERINDE BLESSING GRACE – ASSE – 235623

8. ADEJUYIGBE GIDEON TRUST – ASSE/ENG _ 229739

1
 “OF THE MEANING OF PROGRESS”

Prof. Remi Raji, Dr Charles Akinsete

Department of English, University of

Ibadan , Ibadan, Oyo-State

ABSTRACT
In W.E.B. Du Bois's essay, "Of the Meaning of Progress," He defines progress not merely as
material or educational advancement but as the moral and spiritual uplift of the Black community
in the face of systemic racial oppression. Through a personal reflection on his time as a rural
school teacher, Du Bois illustrates how progress is often elusive for African Americans, who
face barriers to education, economic opportunity, and dignity. This essay is situated within “The
Souls of Black Folk’s “broader themes of double consciousness, racial uplift, and the spiritual
striving of Black people in a post-Reconstruction America. Du Bois critiques the superficial
markers of progress—such as material wealth or political gains—arguing that true progress
requires a deeper transformation of society’s racial attitudes, economic justice, and cultural
recognition of Black humanity. He envisions genuine progress as more than just personal
growth; instead, he aims for the empowerment and liberation of African Americans as a whole,
leading to the achievement of social justice and equality.

BACKGROUND
After the Civil War, Slavery officially ended in 1865 and slaves were declared free. But there
was still a problem, Blacks had lived all their lives as slaves and didn't know how to be free, and
the whites could not see the blacks as free either. As Slaves, they did not have anything they
could call theirs, or property nor possession, so being free means one thing; they were poor. Not
just poor people but a poor race. They had no Identity, were uneducated, unemployed and treated
like outcasts. Most of them lived in penury and lack struggling to survive.
Education is an important tool for upliftment of the Black race, but they had no access to it,
especially the Blacks in the south,despite their willingness to learn. This essayreflects the duality
of African American identity and the struggle for equality. Du Bois emphasizes the importance

2
of education and cultural development as pathways to uplift the Black [Link] are the
challenges of black education after emancipation, and the burning desire for education amongst a
people for whom literacy was discouraged, and even illegal under slavery. And we cannot
overestimate the sustained and brutal hostility to black education in the South after emancipation.
So, Progress in the African American context is that Blacks move past this stage, to a place
where they are seen as humans and given equal rights irrespective of their color. Progress to
Blacks mean a society where they are not segregated and given equal chances and opportunities.
Progress is the Black race being able to explore their intellectual prowess by access to quality
education; being able to lead themselves; being empowered as a race to flourish and rise up from
poverty and lack. Progress is being free from oppression from terrorist groups formed to frustrate
and threaten their freedom.

It is true, as Kant said, that “all that is required for enlightenment is freedom;” but it is not true
that, while being necessary, “the freedom for man to make public use of his reason in all
matters” is sufficient!( Kant, 2001:136)This freedom presupposes another – the freedom to have
the necessaries of life guaranteed for oneself. What good can be made of the right to free speech
by the person too famished to think properly? What good is this right to those homeless souls
with constricted jaws and clenched teeth in the winter? The artifices intended to keep people
down, as Kant calls it, are also material – that is, they refer not only to the absence of
opportunities for civic and political participation, but also to the absence of economic
opportunities for securing the necessities of life.(Kant,2001:142)
Progress for Black Folks is being able to live as they ought to, exploring every part of themselves
as a people.
The period after the Civil war was a period where African Americans were struggling to find
themselves. They were faced with the issue of double consciousness and identity. They were not
sure if they were Africans or if they were Americans, they were not in Africa, neither do they
feel a sense of belonging in America. At this point, progress would mean finding themselves as a
people and a race, being able to define themselves.
In the African American community, there was White supremacy and racism,Economic
exploitation and sharecropping,violence and lynching,disenfranchisement and voter suppression,
internal conflicts and divisions.

3
In summary, progress for African Americans would mean;gradual advancement in education,
employment, and economic stability, increased political participation and representation,
continued struggles for social justice and equality,cultural preservation and celebration,
resilience and adaptability in the face of persistent challenges.

"log schoolhouse was gone. In its place stood Progress; and

Progress, I understand, is necessarily ugly. The crazy foundation
stones still marked the former site of my poor little cabin, and not far
away, on six weary boulders, perched a jaunty board house, perhaps
twenty by thirty feet, with three windows and a door that locked
Some of the window-glass was broken, and part of an old iron stove mournfully under the house.
I peeped through the window half
reverently, and found things that were more familiar. The blackboard
had grown by about two feet, and the seats were still without backs.
The county owns the lot now, I hear, and every year there is a session
of school. As I sat by the spring and looked on the Old and the New I
felt glad, very glad, and yet––" (DU Bois, 1903:51,52)
Du Bois in the above excerpt is trying to explain how progress looks, at least in the African
Americans' lives in the nineteenth century. "Progress, I understand, is necessarily ugly" He
laments about how little or no development had taken place in the school house ten years after he
left. There is just a little bit of difference compared to the structure ten years ago. This
'development' called progress by Du Bois signifies the level of development that has taken place
in the African American community within the space of ten years. The school house is still as it
is. The old students are either dead, in jail, a mother or in a faraway place. The people still live in
poverty and debt years later which shows that barely any progress has been made. The Blacks
lives are still the same.

"My journey was done, and behind me lay hill and dale, and Life
and Death. How shall man measure Progress there where the dark-faced Josie lies? How many
heartfuls of sorrow shall balance a bushel
of wheat? How hard a thing is life to the lowly, and yet how human

4
and real! And all this life and love and strife and failure,––is it the
twilight of nightfall or the flush of some faint-dawning day?"(DU Bois, 1903:53)

How can we measure progress when human lives, like Josie's, are marked by struggle and
sorrow? This foregrounds the life that every African American lives. Suffering and struggling,
but still has the zeal to learn, to be enlightened and educated but circumstances and their realities
are a strong barrier. They eventually end up dying, worn out, washed, with unfulfilled dreams,
deferred dreams and full of untapped potential due to the hostility of the society.
DU Bois as an advocate for social equality and upliftment of Blacks, believes in gradual process
through education and social reform. In 'The Souls of Black Folk', he emphasizes the importance
of education in empowering the black race. This is an essential part of progress, because it
expands the African American minds, enlightens, and makes them a better version opening their
eyes to different possibilities. It also helps to define themselves without hiding in the shadows of
the Whites, it entrenches their freedom; freedom of movement, speech and to exercise their
rights.
But this progress is 'necessarily ugly'. Progress in African American society will be rough and
fought for, which becomes true when a century later, the African American is still not free.

THEMATIC PREOCCUPATION IN “OF THE MEANING OF PROGRESS”

Chapter 4 explores some profound themes: the illusion of progress; the human cost of racial
oppression; Poverty and importance of good education. Through personal reflections on his
experience as a teacher in the rural South, Du Bois critiques societal narratives around progress,
focusing on how systemic barriers prevent meaningful change for African Americans.

THE ILLUSION OF PROGRESS: Du Bois challenges the simplistic notion that education
alone can lead to true progress, particularly for Black Americans in the post-Reconstruction
South. He emphasizes that while education was a tool for individual empowerment, it did not
automatically dismantle the deeply embedded racial and economic inequalities that existed. For
example, Josie, a character in the chapter who symbolizes hope and ambition, works hard to

5
achieve her goals through education. However, Du Bois shows that despite her efforts, she and
her community remain mired in poverty and social limitations.
This highlights the gap between personal development and broader societal progress. The idea of
“progress” is often presented as linear, tied to individual achievements like literacy or material
wealth. However, Du Bois critiques this view by illustrating that real progress requires structural
changes in society. Without addressing systemic issues like racism and economic exploitation,
individual efforts alone are insufficient to break the cycle of poverty and oppression. He portrays
this through his own disillusionment upon returning to the rural community and witnessing its
stagnation despite the students’ educational strides. Du Bois suggests that true progress involves
a holistic transformation that must include political, economic, and social reform.

THE HUMAN COST OF RACIAL OPPRESSION:The emotional and physical toll of racial
oppression is a central theme in this chapter. Du Bois uses his experience with the community to
show how Black Americans endure immense suffering due to their marginalization and lack of
opportunity. Josie’s life serves as a poignant example of this suffering—despite her hard work,
she is unable to escape the oppressive conditions that define her life. Her dreams of progress are
crushed by the harsh realities of systemic poverty, demonstrating the limits of Individual agency
in a racially stratified society.
Du Bois portrays racial oppression as more than just a societal problem—it affects the very
fabric of people’s lives. The slow decline of the community reflects the cumulative toll of these
injustices. While the South had formally ended slavery, the racial caste system that replaced it
continued to limit the potential of Black communities. Du Bois’s narrative reveals how this
ongoing oppression led to the degradation of human potential, forcing many, like Josie, into lives
of struggle and hardship.
In critiquing this form of progress, Du Bois emphasizes the emotional costs. The suffering of his
former students and their families is not only material but also psychological. The weight of
dashed hopes and persistent inequalities wears down the spirit of the community. Scholars like
David Levering Lewis and Arnold Rampersad have noted that Du Bois masterfully captures this
dual aspect of oppression—both the systemic and the personal. By focusing on the everyday
lives of Black Americans, Du Bois humanizes the abstract concept of racial progress,
demonstrating the stark divide between the promise of progress and its actual delivery.

6
RACISM: W.E.B. Du Bois’ “The Souls of black folks” is an essay that depicts the racial
stereotype the Black people were subjected to after their freedom from slavery. The White
people believe in the supremacy that lies in the color of their skin, over the Blacks, perpetuating
the false notion of Black inferiority with limited access to resources and [Link] in
their own communities, the Blacks were treated as second class citizens. Du Bois began his essay
by reflecting on events that occurred seventeen years prior, during his time at the Teachers’
Institute, where they were divided based on the colour of their skin. The Whites are taught during
the day and are regarded as “White teachers”, while the Blacks are taught during the night and
are referred to as “Negroes”, emphasizing the ideal racism of his time. The colour of an
individual's skin determines the amenities he or she is entitled to.
Color stratification is also evident in the encounter of Du Bois with the commissioner. He felt
lucky and honorable when the commissioner invited him for dinner, “but even then fell the awful
shadow of the veil” when they (the white) ate first, then he was alone.

In W.E.B. Du Bois' fourth essay, "Of the Meaning of Progress", the theme of poverty is also
explored through a personal narrative, critiquing the notion of progress and its impact on African
Americans.
Du Bois recounts his experience teaching in a rural Tennessee school, where he witnesses
firsthand the ravages of poverty on Black families. He notes how the "shadow of poverty" looms
large, perpetuating a cycle of deprivation and limiting opportunities.
He argues that the conventional understanding of progress, measured by material success and
economic growth, is flawed. Instead, Du Bois posits that true progress must prioritize the well-
being and empowerment of marginalized communities.
Through his own experiences and observations, Du Bois highlights the ways in which poverty
has perpetuates inequality and disproportionately affects Black people, entrenching racial
disparities, limit access to education with inadequate resources and opportunities for Black
children, hindering their potential, and erode dignity which strips individuals of their self-worth
and autonomy.

7
THE IMPORTANCE OF GOOD EDUCATION: Education is at the center of Du Bois’
theory of racial uplift, and to his understanding of how society in general can be shaped for the
better. One of the key problems Du Bois identifies with the way society currently operates is that
people—and white people in particular—are obsessed with wealth and motivated entirely by
profit. He argues that education can counter this problem of greed by instilling better morals in
people and encouraging them to value truth, compassion, and beauty over money. Du Bois
particularly emphasizes the importance of classical education as opposed to only industrial,
technical schooling, which other leaders such as Booker T. Washington argued would be
sufficient for the African-American community. Du Bois argues that although some black people
are better off working as laborers and “artisans,” others have the capacity to succeed in
intellectual settings and should be given the opportunity to do so. He cites evidence indicating
that black men have performed well in educational institutions as esteemed as Harvard and Yale,
and that those who have received the opportunity to study have gone on to successful careers as
teachers, clergymen, and healthcare professionals.
Meanwhile, the experience of attending a black college allows students to reckon with the
problem of racism and to understand how this impacts them in their own lives. Du Bois
highlights how this experience can be a mixed blessing, as greater understanding of racial
injustice can lead to bitterness, even as it allows black people to advance themselves and their
communities. This concept is particularly highlighted in the story of John Jones, whose carefree
innocence is “ruined” by education and who tells his sister that everyone who becomes educated
ends up unhappy. Nonetheless, Du Bois argues that the South in particular is in desperate need of
the “knowledge and culture” that is cultivated through education, and that this is the only way a
“backwards” people and society will become more just.
Du Bois’ description of his own development as a scholar and teacher is also an important part of
the book. His personal experience of elite universities and academic success forms a distinct
contrast to the limited access to education experienced by most African Americans, particularly
those in the South for whom discrimination, poverty, and child labor mean that “ignorance” and
illiteracy is widespread. In the book, Du Bois seeks to disprove the widely-held notion that black
people’s ignorance is the result of naturally low intelligence and argues that instead it is a result
of the legacy of slavery (during which slaves were banned from learning to read and write) and
of the present discriminatory conditions of the South.

8
SLAVERY VS FREEDOM: Du Bois wrote The Souls of Black Folk almost 40 years after the
Emancipation Proclamation officially abolished chattel slavery across the US, yet the legacy of
slavery was anything but over. Much of the book is dedicated to examining this legacy, and
calling into question the extent that African-American people can truly be considered free. Du
Bois also examines the way that the South is particularly shaped by the ongoing consequences of
slavery, and argues that many Southern whites look back on slavery with a sense of nostalgia and
longing.

Much of Du Bois’ analysis focuses on slavery’s economic legacy. In the years following
Emancipation, the majority of black people in the South remained extremely poor. Many black
“peasants” performed taxing agricultural labor on land they rented through payments in cotton,
or were forced to enter unfair labor contracts in which they were exploited by employers, worked
in appalling conditions, and received “indeterminate wages.” Although technically free, the
environment in which black people found themselves was often practically indistinguishable
from slavery. In the second chapter of the book, Du Bois examines how the promises of
Reconstruction and the Freedmen’s Bureau remained unfulfilled, leaving former slaves and their
descendants trapped in a cycle of extreme poverty.
The physical remnants of slavery also remained in the time Du Bois was writing; the plantations,
slave barons’ houses, and slaves’ shacks were a visual reminder of how recent the era of slavery
was. At one point, Du Bois describes a “ragged, brown, and grave-faced man” who points out a
spot where dead slaves’ bodies were kicked aside by overseers, and tells Du Bois: “This land
was a little Hell.” The traumatic legacy of slavery exists not only within people’s minds, but
within the landscape itself.
Throughout the book, Du Bois is committed to interrogating the concept of freedom and what it
means for black people who were liberated by the Thirteenth Amendment, but for whom life in
the in the post-slavery era remains highly impoverished, restricted, and dominated by prejudice.
His exploration of the psychological effects of racism are also crucial to his critical examination
of what freedom means. Whereas in the past black people were imprisoned by slavery, following
Emancipation they remain imprisoned by the psychological weight of the Veil. This

9
psychological burden is so heavy that Du Bois confesses he felt a kind of jealousy of his infant
son who died before growing old enough to experience the Veil’s effects—he died “free.”

DU BOIS VISION OF TRUE PROGRESS

From a critical analysis of the essay, one can conclude that Du Bois sees progress as a difficult
thing to come about or experience in a state of seclusion and isolation. Du Bois's description of
his community evokes an imagery of a people who have been caged or trapped, and as a result,
cannot progress like every normal people. "I had wandered beyond railways, beyond stage lines,
to a land of "varmints" and rattlesnakes, where the coming of a stranger was an event, and men
lived and died on the shadow of one blue hill. Sprinkled over hill and dale lay cabins and
farmhouses, shut out from the world by the forests and the rolling hills toward the east"(pg 65).
Infact, in a situation like this, it often takes unusual bravery and courage on the part of the
affected individual or people for progress to take place, which only very few people, like Josie
possess.
To W.E.B. Du Bois, progress starts from the mind. What the mind cannot conceive, the body
cannot execute. The physical state of Du Bois's people is similar to their mental state. Just as the
environment seems like a cage, so have their minds been caged.

THE IMPORTANCE OF TRUE EDUCATION:From the very start, education is portrayed as

invaluable and quintessential in the essay. Du Bois's persistence and determination to find a
school in the worst parts of Tennessee (the black community) is depicted by the distance he has
to cover on foot, to get to his destination and find a suitable place. Du Bois, against all odds,
succeeds in bringing formal education into an environment which from its very detailed
description, learning seems impossible. His passion to see his people become beneficiaries of
what he has been able to acquire (formal education) is revealed by his decision to go the extra
mile and create possibilities in the least place possible. "There I found at last a little school"(pg
65). Du Bois's statement depicts how difficult a feat it is, and how his determination eventually
pays off. He is unmoved by the whites' racial dispositions towards him and focuses on what he
intends to achieve. He does everything within his capacity to make education accessible for his

10
people. The community acknowledge and appreciate his efforts by turning up in quite an
encouraging number for the lessons, to his surprise. Josie, a young and ambitious lady is
exceptionally happy about the opportunity Du Bois has brought their way. "The longing to know,
to be a student in the great school at Nashville, hovered like a star above this child-woman amid
her work and worry, and she studied doggedly" (pg 68). Despite being already encumbered by
the responsibilities that one who is the "centre of the family" faces, Josie does not hesitate to get
enrolled. She seizes the opportunity and channels her attention and potentials into making her
dreams a reality. Du Bois's efforts foreground the fact that indeed, education is a great tool for
making a positive change, and a key to development, both individually and communally. The
terrible living conditions of many of them does not quench their zeal for learning, neither did the
dilapidated cottage in which they have to learn, and the old ugly backless and legless benches
upon which they have to sit. "I was haunted by a New England vision of neat little desks and
chairs, but alas! the reality was rough plank benches without backs, and at times without legs.
They had the one virtue of making naps dangerous,--possibly fatal, for the floor was not to be
trusted (pg 67-68).
From all indications, the environment is far from what one can describe as conducive; or worse
still, a direct opposite of what a school should look like. However, the eagerness and enthusiasm
of the students makes them somewhat oblivious of the discomfort and unfavorable conditions
they are subjected to, and are to cope with. "I loved my school, and the fine faith the children
have in the wisdom of their teacher was truly marvelous"(pg 68-69).
W.E.B. Du Bois knows the inestimable value of education to the point that on occasions where
there is almost no student in attendance, he takes it upon himself to go house to house, making
enquiry regarding the absence of the students, as well as urging and convincing skeptical parents
on the need for formal learning, all to ensure that his people obtain the psychological and
intellectual freedom and Independence education offers.

MORAL AND SPIRITUAL GROWTH: Du Bois’ view of moral and spiritual growth is
connected to the idea that education is not just about intellectual development, but about
fostering a deeper understanding of one’s own worth and place in the world. For Du Bois, the
pursuit of education among African Americans, particularly in the post-Reconstruction South,
was a form of resistance against a society that sought to reduce them to menial laborers. He

11
believed that moral and spiritual growth was the foundation for genuine progress, emphasizing
that without this internal development, external achievements would be hollow.
Through Josie's character in Chapter 4 of The Souls of Black Folk Du Bois clearly expresses this
idea as a young Black woman juggling education and other challenges. Her story is of relentless
toil and sacrifice in an attempt not only to improve herself, but also to uplift her family and
community. Regardless of her hardships, Josie embodies a spirit of resilience and a desire for
self-improvement, which Du Bois sees as critical for moral elevation:
“Josie helped them to sell the old farm, and they moved nearer town. Brother Dennis, the
carpenter, built a new house with six rooms; Josie toiled a year in Nashville, and brought back
ninety dollars to furnish the house and change it to a home” (Du Bois, p. 51).
Du Bois’ emphasis here is not on the material outcome — the house itself — but rather on the
moral strength and sacrifice required to achieve it. Josie’s labor and dedication reflect the kind of
moral growth that Du Bois considered essential for the growth of the African American
community. This growth, however, is not just individual; it has collective implications, as it
inspires others to strive for higher ideals and reject the demeaning roles imposed by an
oppressive society.
Du Bois describes his interactions with the families he taught. He admired their struggle to
maintain dignity in the face of extreme poverty, noting that “I saw much of this family
afterwards, and grew to love them for their honest efforts to be decent and comfortable, and for
their knowledge of their own ignorance” (Du Bois, p. 48). He highlights that moral growth is
connected with an awareness of one’s limitations and the humility to seek improvement. For
him, education should awaken a “double consciousness,” allowing individuals to critically
examine both themselves and the society around them. This consciousness, however painful, is a
necessary step toward true liberation.
The struggle for moral and spiritual growth is also a battle against the forces that seek to stifle it.
Du Bois’ description of Josie’s ultimate fate is both poignant and instructive. This is seen in
“Josie shivered and worked on, with the vision of schooldays all fled, with a face wan and tired,
—worked until, on a summer's day, some one married another; then Josie crept to her mother
like a hurt child, and slept—and sleeps” (Du Bois, p. 51).
According to Kwame Anthony Appiah, Du Bois’ vision of moral and spiritual growth is rooted
in the belief that the African American community needed more than economic or social success

12
to achieve true progress. The real difference in Du Bois' conception, therefore, is not that his
definition of race is at odds with the scientific one; it is rather, as the dialectic requires, that he
assigns to race a different moral and metaphysical significance from the majority of his white
contemporaries (Appiah, 1992, p. 34). This idea is central to Du Bois’ critique of “progress” as
defined by mainstream society, which often ignored the inner life and moral development of
individuals in favor of material wealth and power.
Du Bois’ view of moral and spiritual growth is thus both aspirational and cautionary. While he
celebrates the efforts of individuals like Josie, he also warns against the pitfalls of a society that
fails to nurture the soul. His call for a “higher education” is not merely about producing skilled
laborers or successful businessmen; it is about cultivating a generation of leaders who can guide
the race with wisdom and integrity. As he concludes in The Souls of Black Folk, true progress is
not measured by the building of railroads or the accumulation of wealth, but by the development
of character and the elevation of the soul:
“How shall man measure Progress where the dark-faced Josie lies? How many heartfuls of
sorrow shall balance a bushel of wheat? How hard a thing is life to the lowly, and yet how
human and real! And all this life and love and strife and failure,—is it the twilight of nightfall or
the flush of some faint-dawning day?” (Du Bois, p. 53). This sums up Du Bois’ view that moral
and spiritual growth is the truest form of progress, one that transcends the material and reaches
into the very essence of what it means to be human.

MUTUAL UNDERSTANDING: Du Bois’ view on mutual understanding is centered around

the concept of the “Veil,” a metaphor he uses throughout The Souls of Black Folk to describe the
separation between Black and white Americans. For Du Bois, the Veil is not merely a physical
barrier but a psychological and social divide that prevents both races from truly understanding
each other. He believes that mutual understanding was essential for the progress of the African
American community and for the broader society to achieve true harmony. In the chapter, "Of
the Meaning of Progress", Du Bois’ experiences as a teacher in Tennessee highlight the painful
consequences of this lack of understanding and the need for genuine recognition of each other’s
humanity.

13
One of the most striking instances occurs when Du Bois describes the experience of attending a
teacher’s institute, where the segregation between Black and white teachers was palpable. He
recalls:
“First, there was a Teachers' Institute at the county-seat... white teachers in the morning, Negroes
at night” (Du Bois, p. 45).
This separation underscores the broader societal chasm between races, reinforcing a lack of
shared experiences and mutual respect. Du Bois’ position as a Black teacher further complicates
his efforts to bridge this divide. He is welcome in some instances, yet always reminded of his
outsider status:
“Come in," said the commissioner,—'come in. Have a seat. Yes, that certificate will do. Stay to
dinner.' What do you want a month?" 'Oh,' thought I, 'this is lucky'; but even then fell the awful
shadow of the Veil, for they ate first, then I—alone” (Du Bois, p. 47).
The act of eating separately is not just a physical separation but a metaphor for the lack of mutual
acknowledgment. While Du Bois is invited to participate, he is never truly included, this points
to the superficial nature of such interactions and the persistence of the Veil. Du Bois’ critique
here is aimed not at overt racism, but at the subtle ways that racial barriers are maintained, even
in seemingly progressive settings.
Du Bois’ depiction of the Veil is one of the most powerful metaphors in African American
literature. For instance, Ralph Ellison in Invisible Man suggests that the Veil symbolizes the
dualism experienced by African Americans — an existence both inside and outside the dominant
society, he states in his prologue that “"I am invisible, understand, simply because people refuse
to see me....When they approach me they see only my surroundings, themselves, or figments of
their imagination -- indeed, everything and anything except me." and "...I am standing puzzled,
unable to decide whether the veil is really being lifted" (Ellison, 1952, p. 28). This dualism
prevents mutual understanding because it forces African Americans to constantly navigate
between their true selves and the identities imposed upon them by white society. Du Bois’
portrayal of his experiences as a teacher is a testament to this struggle. Du Bois also describes his
relationship with the Black families he taught, particularly Josie’s family. He writes about the
common experiences and shared struggles that bound him to these families, despite their
different backgrounds:

14
“I saw much of this family afterwards, and grew to love them for their honest efforts to be decent
and comfortable, and for their knowledge of their own ignorance” (Du Bois, p. 47).
This “knowledge of their own ignorance” reflects a form of mutual understanding that is
grounded in humility and self-awareness. Du Bois admired the families not because they were
exceptional, but because they were honest about their limitations and eager to improve. This, he
believed, was the key to overcoming the Veil — a willingness to see oneself and others clearly,
without pretense or self-delusion. This is why Du Bois emphasizes the importance of the “double
consciousness” — a term he coined to describe the internal conflict of African Americans, who
are forced to see themselves through the eyes of a white-dominated society. He captures the
destructive effects of this double consciousness through the story of Jim. Jim, who once showed
promise and resilience, eventually succumbs to the pressures of a society that refuses to see him
as anything other than a criminal. Du Bois writes:
“With a cultured parentage and a social caste to uphold him, he might have made a venturesome
merchant or a West Point cadet. But here he was, angry with life and reckless” (Du Bois, p. 51).
Jim’s fate is a direct consequence of a society that fails to offer him recognition or
understanding. His story is not just a personal tragedy; it is a reflection of the broader societal
failure to see African Americans as individuals with their own unique potential and aspirations.
Du Bois’ call for mutual understanding is not simply a plea for empathy; it is a demand for
structural change. He understood that without a fundamental shift in how Black and white
Americans perceive each other, true progress would be impossible. This shift requires both races
to dismantle the Veil and recognize the shared humanity that exists on either side of it.
As Du Bois concludes:
“All this life and love and strife and failure,—is it the twilight of nightfall or the flush of some
faint-dawning day?” (Du Bois, p. 53).
This question encapsulates the hope and uncertainty that accompanies his vision of mutual
understanding. For Du Bois, the path to true progress lies not in material gains but in breaking
down the barriers that prevent people from seeing each other clearly and recognizing their shared
destinies.

THE COST OF INDIVIDUAL PROGRESS IN A SOCIETY: Du Bois’ view on the cost of

individual progress in an unjust society is profoundly illustrated as he paints a clear picture of the

15
sacrifices and hardships faced by African Americans who strive for personal advancement in a
society structured to inhibit their success. For Du Bois, the pursuit of individual progress is a
double-edged sword: while it can lead to personal growth and achievement, it often comes with
immense personal costs — emotional, psychological, and even physical. The story of Josie, her
family, and Jim reflects the broader struggle of Black individuals who, despite their best efforts,
are often crushed by the systemic barriers that define their lives.
The narrative of Josie serves as a central example of the sacrifices required for even the smallest
semblance of progress. Despite her tireless efforts to secure a better future for herself and her
family, her story ends in tragedy:
“Josie was dead, and the gray–haired mother said simply, ‘We've had a heap of trouble since
you've been away’” (Du Bois, p. 50).
The phrase “a heap of trouble” encapsulates the cumulative weight of personal sacrifice and
societal opposition that often accompanies the pursuit of individual success in an unjust system.
Josie’s death is not merely the loss of one life; it symbolizes the countless aspirations of Black
individuals that are thwarted by a society that refuses to grant them equal opportunities. For Du
Bois, Josie’s fate is a sobering reminder that individual progress in such a society is often met
with failure, disillusionment, and even death.
Du Bois’ portrayal of Josie’s struggle and demise is a critique of the American ethos that equates
success with personal effort alone. He understood the structural limitations imposed on Black
individuals and saw Josie’s story as a cautionary tale about the perils of striving for success
without the support of a just society. His emphasis on the cost of individual progress serves as a
counter-narrative to the American Dream, which suggests that anyone can succeed with enough
hard work and perseverance.
Jim’s story further illustrates this theme. Initially, Jim is presented as a young man with potential
and ambition. However, his inability to secure a stable and meaningful position in society leads
to his eventual downfall. When accused of stealing wheat, Jim’s reaction is not just the outburst
of a frustrated young man, but the culmination of years of unrecognized effort and stifled
dreams:
“Here he was, angry with life and reckless; and when Farmer Durham charged him with stealing
wheat, the old man had to ride fast to escape the stones which the furious fool hurled after him”
(Du Bois, p. 51).

16
Jim’s “recklessness” is the result of a society that refuses to see him as a person worthy of
investment and opportunity. His rage is a consequence of the societal structures that deny him
any legitimate means of self-expression or progress. Du Bois’ depiction of Jim is a powerful
commentary on the psychological toll of exclusion. He saw anger and self-destruction as
inevitable responses to a system that offers no legitimate avenues for Black individuals to realize
their potential.
The cost of individual progress is not limited to physical or material loss; it also includes the loss
of dignity and self-worth. Du Bois frequently returns to the theme of psychological despair that
accompanies the struggle for personal advancement. When Josie’s family is forced to sell their
farm and move nearer to town, it is not just a loss of property but a shattering of their sense of
place and identity:
“Josie helped them to sell the old farm, and they moved nearer town... When the spring came,
and the birds twittered, and the stream ran proud and full, little sister Lizzie, bold and
thoughtless, flushed with the passion of youth, bestowed herself on the tempter, and brought
home a nameless child” (Du Bois, p. 51).
The disintegration of the family’s stability is symbolic of the broader societal instability that
prevents African Americans from achieving true progress. Lizzie’s fall into disgrace is a direct
consequence of the loss of the family’s moral and economic foundation, which was painstakingly
built by Josie and her siblings. In this context, Lizzie’s “nameless child” (Du Bois, p. 51)
represents the unintended consequences and the generational impacts of striving for success in a
society that undermines every effort.
Du Bois also critiques the notion of “progress” as defined by white society, which often focuses
on superficial measures of success, such as material wealth or physical improvements. He
describes the new schoolhouse that replaces his old log cabin as a symbol of this misguided
notion of progress:
“My log schoolhouse was gone. In its place stood Progress; and Progress, I understand, is
necessarily ugly... I peeped through the window half reverently, and found things that were more
familiar. The blackboard had grown by about two feet, and the seats were still without backs”
(Du Bois, p. 51).
The new schoolhouse, though more modern, lacks the spirit and communal support that
characterized the old one. This, for Du Bois, is the ultimate irony: material progress is achieved,

17
but the moral and spiritual progress that he considers essential is nowhere to be found. Du Bois’
critique of “ugly progress” is a warning against the dangers of equating development with
physical change while ignoring the human cost.
Du Bois’ view of individual progress in an unjust society is thus a complex one. He
acknowledges the importance of striving for personal success but warns that such efforts are
often thwarted by the very structures that claim to support them. The tragic outcomes of Josie,
Jim, and Lizzie are not merely personal failures; they are the inevitable results of a society that
refuses to provide the support necessary for true progress. For Du Bois, the cost of individual
progress in such a society is simply too high.
As he concludes:
“How shall man measure Progress where the dark–faced Josie lies? How many heartfuls of
sorrow shall balance a bushel of wheat? How hard a thing is life to the lowly, and yet how
human and real!” (Du Bois, p. 53).
This rhetorical question captures the essence of Du Bois’ critique. True progress cannot be
measured in terms of material gains alone; it must take into account the human cost and the
sacrifices made by individuals in their pursuit of a better life.

CONCLUSION
In concluding his essay "Of the Meaning of Progress," W.E.B. Du Bois leaves readers with a
profound reflection on the complexities of social advancement, particularly for African
Americans in a racially divided society. While progress is often measured by economic growth,
technological advancement, or educational attainment, Du Bois questions whether these markers
truly benefit all members of society, especially marginalized communities. His experiences as a
teacher in rural Tennessee reveal the deep disconnect between material progress and the lived
realities of Black Americans struggling with poverty, exclusion, and limited access to quality
education.

Du Bois ultimately calls for a more comprehensive understanding of progress. The one that goes
beyond superficial achievements and addresses the moral, social, and spiritual development of
individuals and communities. True progress, for Du Bois, is not just about the accumulation of

18
wealth or knowledge, but about creating a society where everyone, regardless of race or
background, can live with dignity and opportunity. His conclusion urges society to rethink its
priorities, advocating for a vision of progress that is equitable and inclusive, where the upliftment
of all people, especially the most marginalized, is the ultimate measure of advancement.

REFERENCE
Appiah, K. A. (1992). In My Father's House: Africa in the Philosophy of Culture. New York:
Oxford University Press, Inc.

Bois, W. D. (1903). The Souls of Black Folk. Chicago: A. C. McClurg and Co.

Ellison, R. (1952). Invisible Man. New York: Random House.

DU Bois, 'The Souls of Black Folk', 1903

Immanuel Kant, “What is Enlightenment,” in Basic Writings of Kant (New York: The Modern
Library, 2001) 136.

[18] Kant, “What is Enlightenment,” 141.

19