Black worshippers are now embraced as equals among Jehovah's Witnesses, but it hasn't always been this way.
Most Jehovah’s Witnesses believe the Watch Tower Society is completely beyond reproach when it comes to issues surrounding racism and racial equality. When attending a meeting, convention, or assembly of Jehovah’s Witnesses, one is instantly impressed at the intermingling and harmony between people of all ethnic backgrounds. Watchtower publications speak of all races being equal before a God who is “not partial.” Generally speaking, this philosophy filters down as a positive influence on the way members of different races treat one another within our organization. We even have a black brother, Samuel Herd, now sitting on the Governing Body!
However, things haven’t always been this way. In fact, the road to racial harmony has been just as “bumpy” for our organization as it has for many others. If you were to read some early Watchtower publications, you would doubtless be shocked and appalled by some of the offensive rhetoric employed by the writers of the Society’s literature back then. Indeed, if such literature was reprinted or otherwise circulated today as representing the Society’s current attitudes towards race, the organization would likely end up facing yet more serious legal entanglements, not to mention an outcry from their many non-white members spread across the globe.
Sadly, there are numerous examples of racial bigotry in the Society’s early literature, and few non-white races escape unscathed. I will attempt to catalogue some of the more offensive quotes in this article. For brevity, I will present a “timeline” of racist expressions as published by the Society, followed by a more thorough analysis of each quoted text in date order.
Quite understandably, some of the sentiments contained in the above timeline may horrify you, but they are all found in the Society’s publications or correspondence (as in the case of Rutherford’s letter to Hitler). It’s natural and commendable for you to respond in this way, since the Society’s own publications trained you to be tolerant of people of different races.
There is a reason the Society chooses to ignore their murky past when it comes to racial bigotry. It has to do with the prophetic significance they attach to the early “Bible Students,” as they were then known.
Put simply, the Watch Tower Society claims that Jesus Christ selected the Bible Students, led by Russell and Rutherford respectively, as representatives of his earthly organization in 1919. As you will see from the above timeline, this supposed “selection” by Christ came roughly right in the middle of a period when they were printing some of their most racially offensive articles. It seems inconceivable that Jesus Christ would recruit such a narrow-minded organization to represent him based on what they were writing at the time on matters of race. That is why the modern-day Society chooses to withhold this information, and instead points the finger at other religions for their racially bigoted histories.
Racism Under Russell
Charles Taze Russell was the founder of the Watch Tower Society, and the chief editor and publisher of Zion’s Watch Tower, as the Watchtower was known in those days.1 The distribution of the Watchtower magazine, as well as Russell’s other books, was almost entirely dependent on the work of “volunteers,” later known as colporteurs (the forerunners of today’s “pioneers”), whose job it was to offer subscriptions to readers. It seems that Russell was quite picky when it came to who could serve in this privileged capacity on behalf of the Society. In the March 1st issue of the Watchtower, his criteria deliberately restricted those who might serve as volunteers to members of “white Protestant churches.” Understandably, the black brothers at that time were none too pleased by the obvious discrimination, and wrote to the Society’s headquarters to complain. This was the printed response:
The above excerpt is taken from Zion’s Watch Tower, April 15th 1900, page 122.
Russell’s magazine freely acknowledged that its discriminatory advertisement for volunteers was founded on a stereotype of blacks having “less education than whites.” Then it expressed his outrageous opinion that “reading matter distributed to a colored congregation would more than half of it be utterly wasted.” It seems difficult to fathom how Russell, who blushed at suggestions that he was God’s “Faithful and Wise Servant,” could harbor and promulgate such a deplorable and misconceived attitude towards black men and women. This bizarre outlook presented itself in his other writings, most notably when he touched on his strange obsession with “the Ethiopian’s skin.”
In the above article entitled “Can Restitution Change The Ethiopian’s Skin?” Russell leaps upon an incident whereby a black preacher claimed to have developed white skin after having prayed for it. Reverend Draper, who apparently told others that “if he could only be white like his employer, he would be happy,” started praying thirty years prior to the article and experienced a transformation over the period leading up to its publication. Once his skin was completely white, he returned to his former church, and had a hard time convincing the members of his identity. We now know that this “miraculous” transformation was the result of Vitiligo, a medical condition resulting in depigmentation of areas of skin. It isn’t that rare, and I’ve met people who have this condition. Perhaps you have too.
However, Russell was apparently so obsessed by the idea of black people becoming white that he would leap on any related report as evidence that this might happen on a grander scale in the future. The February 15, 1904 Watchtower reported a similar incident involving a nine-year-old boy named Julius Jackson under the heading “Can The Ethiopian Change His Skin?” which I reproduce below:
The above excerpt is taken from
Zion’s Watch Tower, February 15th 1904, pages 52-53.
Again, it’s difficult to fathom why Russell was so preoccupied with the concept of blacks becoming whites. What was so wrong for him about their original color? Why would the color of a person’s skin make any difference to a God who is “not partial”? I suppose only Russell knew that answer.
A telling insight into Russell’s attitudes towards race came in another Watchtower article in 1902. That article, entitled “The Negro Not A Beast,” attempted to banish the extremely offensive idea being promulgated in a book of the period that black men and women were somehow on a par with animals. Despite its tacit opposition to this outrageous concept, the Watchtower’s riposte was tainted by more than a hint of racist ideology.
The above excerpt is taken from Zion’s Watch Tower, July 15th 1902, pages 215-216.
To paint Africa’s “various tribes or nations of negroes” as being “degraded” is a highly offensive racial slur by anyone’s standards. By comparison, it claims that the white race “exhibits some qualities of superiority over any other,” and enjoys “preeminence in the world.” Further down, that same article states that the Caucasian has “greater intelligence and aptitude” as a result of a “commingling of blood” under “divine control.” The article, which ironically sets out to counter racist arguments, ends up making more than a few of its own. We are left with an ideology that wouldn’t look out-of-place in a Nazi propaganda leaflet. Black people aren’t the only ones humiliated by this article; it also suggests that Indians and Chinese have some catching up to do genetically before they are to “equally brighten their intellects.”
At this point, it’s worth reminding ourselves that Charles Taze Russell didn’t necessarily pen these articles himself. Zion’s Watch Tower had at least five regular contributors. However, Russell was the chief editor and would have checked each article personally before approving it for print. Even if he hadn’t written a certain article himself, he would have signed off on it before publication in a magazine for which he was legally accountable. Therefore, readers may consider any racially offensive article published under his editorship as representing his views. I’m sure he would have scrapped any article without the slightest hesitation if it conflicted with his own opinions.
It wasn’t long before Russell’s dim view of the “colored brethren” generated yet more offense and outrage among his black readership. In January 1914, during a screening of the Photodrama of Creation at The Temple, West 63rd Street, a number of negro audience members were segregated from their white counterparts and made to sit separately on the balcony of the auditorium. This caused understandable outrage, and several wrote angry letters – furious that they had suffered such discrimination at the hands of their “brothers.” The Society printed a response under the heading “The Color Line Found Necessary” in the April 1 Watchtower, reproduced below:2
The above excerpt is taken from Zion’s Watch Tower, April 1st 1914, pages 105-106.
