ment and of the Andean governments such a course is urgently necessary. After the war the other countries of the world, especially those which like England, France, Japan, Argentina, and China have no or few race problems, will make tremendous strides in material and intellectual development. Unless countries which have complex populations (and here I refer especially to lands like Mexico and the Andean countries) wish to be left hopelessly behind the times, they simply must bring their populations up to modern standards. It can be done, and it must be done. But the beginning must be made now. And race appreciation is the only road to the goal.

Luckily one government at least (that of Mexico) realizes this. Under the direction of Dr. Manuel Gamio the Mexican department of the interior is laying the foundations of a profound and very necessary study of the social characteristics of the various native groups in the country. That study will teach the government exactly what sort of institutions is needed by the various groups to bring them to the highest possible development and bring to an end the prevailing chaos. In the Andes the movement is not as yet so definitely formulated, but even there a few men and women are studying the problem of race appreciation.

The importance of race appreciation in the world as a whole can hardly be overemphasized. World civilization is, as I have said, bound to be synthetic and eclectic. To be successfully so it must intensify the present somewhat lazy tendency toward borrowing and copying the neighbours' good things into a vigorous but unhasty campaign which shall aim to make all peoples understand all others and to make all governments consciously seek for institutions in other lands which might, perchance, better fill their needs than their own analogous institutions. A feeling of good-fellowship and of wise tolerance between peoples must be encouraged. The beginnings of all this are already plainly visible. Every issue of every daily newspaper has at least one indication of it. The other day one read that the Siamese had sent five hundred aviators to fight in France. Today one is told that the Japanese are preparing to aid the Czecho-Slovaks to break down the

Bolshevik rule. A while ago a company of American Indians were decorated for gallantry by a French general. The princes of India are preparing to establish representative government in their country with the aid of the British authorities. All these items, and countless others, attest the truth of what I say. But the process must be carried further. It is conceivable, for example, that West European art (and of course American, Australian and so on) might be galvanized into new life if, instead of either drawing its inspiration from the long since worked out arts of Greece and Rome or of trying to be weird, freakish and original (like the Cubists and their ilk), it should begin to study the marvelous scupltures of Angkor, of Boro-budur, of Palenque and of the Tigris-Euphrates civilizations. European religion could gain new spiritual beauties by studying those of Buddhism and Confucianism. Administrators would be able to gain much valuable knowledge from the social systems of ancient India, China, Mexico and Peru. Agriculturists would gain many hints from some of the inhabitants of the Philippines and from the Quechuas of the Andes and from the Chinese rice-growers. So it goes. Each race and each culture contains at least some good which could be made to serve as a thread to be woven into the fabric of future civilization. Perhaps West European culture, on account of its mechanical and practical superiority will furnish the greatest number of threads, but even West European civilization has its lacks, most of them political and intellectual or spiritual, and these can only be compensated for and obliterated by race appreciaation and thoughtful adaptations from other civilizations.

V. WORLD DEMOCRACY AND RACE APPRECIATION

Many people in these days, when told, as they constantly are, that democracy is the only form of government worth having, swallow the statement whole, accepting it on its own valuation, and immediately demand democracy and more democracy. They do not pause to think what they mean by democracy, nor do they really know what

they mean by it. Still less are they aware of the inherent weaknesses and fallibilities latent in democracy. Nevertheless, after some generations of experiment and of raceimprovement, it will probably transpire that some sort of democracy is the best sort of government for peoples of West European blood, and perhaps also for some non West European peoples. Meanwhile, there are many peoples who are totally unfitted for democracy, who do not want it, and who would (and do) abuse it if it is forced on them. The Russians, the Chinese, the peoples of India and those of Mexico are all cases in point. Each of these peoples has or will have its own institutions, suitable to it because created by it. Those institutions may not themselves be democratic institutions, yet surely it would be undemocratic for the rest of the world to destroy them. The foundations of real democracy are tolerance and fair dealing. There is no democracy in taking away from a people that which is its own and which it wants, forcing it to have instead something which it regards with dislike Yet that is precisely what some would like to see happen in Russia and in China.

World democracy will only be achieved when all sorts of peoples, all sorts of cultures and all sorts of societies dwell together in gracious good-fellowship and in a spirit of generosity. When we learn not to condemn all those who are different from ourselves in various respects, we shall begin to approach the democratic ideal.

COÖPERATION OF PEOPLES OF THE FAR EAST1

By Rev. Gilbert Reid, D.D., of Shanghai, China

American people at the present time are specially interested in three peoples of the Far East, the Japanese, Chinese and Filipinos. Having spent five months in touring the islands of the Philippines, as well as having lived nearly thirty-six years in China, I take the opportunity of giving my views on these three Far Eastern peoples, particularly of the need for their larger coöperation. The people of Siberia also interest the nations at war, as do the peoples of India, Burmah, Siam, the Strait Settlements, French Indo-China, and the Dutch colonies of the East Indies; but the first circle of investigation is the more narrow one of the three neighbors of China, Japan and the Philippine Islands. When the war is over, we may safely discuss what is to be done with the other peoples of Asia.

In the Manila Times Mr. Maximo M. Kalaw has lately discussed these same problems. Perhaps he is prejudiced in favor of the Filipinos. As for myself I must be regarded as prejudiced, in favor of the Chinese, if interest in a special people is to be called prejudice. The one thought I have had in mind all these thirty-six years is to place at the front the interests of the Chinese nation and people. If a missionary, or educationist or reformer or adviser in China ceases to have such an aim, the sooner he returns to his own country the better it will be. The danger of having a special point of view may be illustrated by a conversation between a father and a son. The son asked: "Father, what is a man who leaves your party for another?" "He is a traitor, my son." "Well, what is he if he leaves another party and joins yours?" "Oh, then he is a convert, a man of character and a man of brains."

'Much of this article was given in an address by Doctor Reid at University Hall, Manila, P. I., May 29, before the Sociedad Orientalista de Philipinas.

THE JOURNAL OF RACE DEVELOPMENT, VOL. 9, NO. 2, 1918

In this brief discussion, I will consider first coöperation between Chinese and Japanese peoples; then between the Japanese and Filipino peoples; and, finally, between the Chinese and Filipino peoples. I will then, according to the historical and scientific method, deduce certain principles applicable to these three peoples and also to the whole world. I will refer briefly to the dangers of any formal alliance by the governments of these peoples and then show how plans even for coöperation among the peoples of a few nations is not equal to a larger human brotherhood and a League of Peace among all nations.

I have noticed among Americans that as a rule they do not like Orientals as well as they like Occidentals; that they do not like Teutons as well as they do Anglo-Saxons; that they do not like other peoples as well as they like themselves. This, however, is not an American characteristic, it is human nature.

Likewise, I have noticed that some Filipinos do not like to be classed as Orientals. But it is no shame to have come from the Orient. Here great civilizations have arisen and are not yet extinct.

I have also noticed that some Japanese do not like to be classed as Asiatics. But most of the world's greatest religious teachers have been born in Asia, and have lived and taught there.

I have also noticed that some Chinese do not like to be classed as of the Yellow Race, or to be called Chinos, and much more hate being called "Chinks." They prefer in the Philippines to take on a Spanish name and so hide their identity. But the Chinese language, so I have been told, is to be the language of Heaven. The Chinese people, moreover, do not seem to be dying out. All nations have cast their eyes on China.

First, then, the relations of the peoples of Japan and China, two near neighbors of the same race, religion and culture. Naturally, and by every law of reason, they ought to be friends and to help each other; they ought not cut each other's throats or suspect each other's motives or cast ridicule on each other's habits and capabilities. As between