Need help with my Philosophy question – I’m studying for my class.
The Loss of Vision
History shows, then, that as a result of these unusual forces in the education of the Negro he easily learns to follow the line of least resistance rather than battle against odds for what real history has shown to be the right course. A mind that remains in the present atmosphere never undergoes sufficient development to experience what is commonly known as thinking. No Negro thus submerged in the ghetto, then, will have a clear conception of the present status of the race or sufficient foresight to plan for the future; and he drifts so far toward compromise that he loses moral courage. The education of the Negro, then, becomes a perfect device for control from without. Those who purposely promote it have every reason to rejoice, and Negroes themselves exultingly champion the cause of the oppressor. A comparison of the record of the spokesmen of the race today with that of those of the eighteenth century shows a moral surrender. During the prolonged struggle between the French and English in America the Negroes held the balance of power at several strategic points and used it accordingly; today the Negro finds himself inconsequential because he can be parked on one side of the fence. The same balance of power was evident also during the American Revolution when Negro soldiers insisted on serving side by side with others; today many Negroes are content as menials in the army. At that time Negroes preached to mixed congregations; today we find Negroes busy separating them. The eighteenth-century Negro resented any such thing as social distinctions; today Negroes are saying that they do not want social equality. Negroes of that epoch said with the ancient poet, “I am a man and deem nothing that relates to man a matter of indifference to me”; today, however, the average Negro says, “Now, I am a colored man, and you white folks must settle that matter among yourselves.”
At a still later date the American Negro showed more courage than he does today with all of his so-called enlightenment. When the free Negroes were advised a hundred years ago to go to Africa they replied that they would never separate themselves from the slave population of this country as they were brethren by the “ties of consanguinity, of suffering, and of wrong.” Today, however, the Negro in the North turns up his nose at the crude migrant from the South who brings to the North the race problem, but along with it more thrift and actual progress than the Northern Negro ever dreamed of.
When, again in 1816, free Negroes like Richard Allen, James Forten, and Robert Purvis, were referred to as a foreign element whose social status might not be secure in this country, instead of permitting the colonist to shove them aside as criminals to be deported to a distant shore, they replied in no uncertain terms that this soil in America which gave them birth is their only true home. “Here their fathers fought, bled, and died for this country and here they intended to stay.” Today when such things come up you find Negroes appearing upon the scene to see how much pay they can obtain to assist in the proposed undoing of the race.
Further emphasizing this thought of resistance a few years later, Nathaniel Paul, a Baptist preacher of Albany, informed the colonist that the free Negroes would not permit their traducers to formulate a program for the race. You may go ahead with your plan to deport this element in order to make slavery secure, he warned; but the free Negroes will never immigrate to Africa. “We shall stay here and fight until the foul monster is crushed. Slavery must go.” “Did I believe it would always continue,” said he, “and that man to the end of time would be permitted with impunity to usurp the same undue authority over his fellow, I would disavow any allegiance or obligation I was under to my fellow creatures, or any submission that I owed to the laws of my country! I would deny the superintending power of divine Providence in the affairs of this life; I would ridicule the religion of the Savior of the world, and treat as the worst of men the ministers of the everlasting gospel; I would consider my Bible as a book of false and delusive fables, and commit it to the flames; nay, I would still go farther; I would at once confess myself an atheist, and deny the existence of a holy God.”
And these Negroes of a century ago stood their ground and fought the pro-slavery deportationist to a standstill, for with the exception of a few pioneers the emigrants to Liberia were largely slaves manumitted on the condition that they would settle in Africa. These freedmen, then, could have no ideals but those of the slave-holding section from which they were sent. They established, therefore, a slavocracy in Liberia. If Liberia has failed, then, it is no evidence of the failure of the Negro in government. It is merely evidence of the failure of slavery.
The Negroes attacking Jim-Crowism almost a century ago fearlessly questioned the constitutionality of such a provision. Speaking through Charles Lenox Remond of that day, they said, “There is a distinction between social and civil rights. We all claim the privilege of selecting our society and associations, but, in civil rights, one man has not the prerogative to define rights for another. These [race] distinctions react in all their wickedness—to say nothing of their concocted and systematized odiousness and absurdity—upon those who are illiberal and mean enough to practice them.”
In our day, however, we find some “highly educated” Negroes approving such Jim-Crowism. For example, not many years ago an outstanding Baptist preacher, dabbling in politics in West Virginia, suggested to the whites that they enact a Jim Crow car law in that State, and we had difficulty in crushing that sentiment. A few years thereafter the author heard one of our bishops say that we should not object to such separation, for we want to be by ourselves. When this distinguished churchman died the traducers of the Negro lauded him to the skies; and thoughtless members of the race, thinking that he deserved it, joined in the loud acclaim.
In this way, the large majority of “educated” Negroes in the United States have accepted segregation, and have become its fearless champions. Their filled but undeveloped minds do not enable them to understand that, although an opiate furnishes temporary relief, it does not remove the cause of the pain. In this case we have yielded on principle to satisfy the mob, but have not yet found an ultimate solution of the problem at hand. In our so-called democracy we are accustomed to give the majority what they want rather than educate them to understand what is best for them. We do not show the Negro how to overcome segregation, but we teach him how to accept it as final and just. Numerous results from this policy may be cited. The white laboring man refuses to work with Negroes because of the false tradition that the Negro is an inferior, and at the same time the Negro for the same reason becomes content with menial service and drudgery. The politician excludes the Negro from the councils of his party and from the government because he has been taught that such is necessary to maintain the supremacy of his race; the Negro, trained in the same school of thought, accepts this as final and contends for such meager consideration as the bosses may begrudgingly grant him. An irate resident in an exclusive district protests against an invasion by Negroes because he has learned that these poverty-stricken people are carriers of disease and agents of crime; the Negroes, believing that such is the truth, remain content in the ghetto. The irrational parent forces the separation of the races in some schools because his child must occupy a seat next to a pupil of “tainted” African blood; the educated Negro accepts this as inevitable and welcomes the makeshift for his people. Children of Negroes are excluded from the playgrounds because of the assertion that they will contaminate those of the whites; the Negroes yielding, settle down to a policy of having their children grow up in neglected fashion in the most undesirable part of the city. The Negro is forced to ride in a Jim Crow car to stamp upon him more easily the badge of his “inferiority”; the “educated Negro” accepts it as settled and abandons the fight against this social proscription.
And thus goes segregation which is the most far-reaching development in the history of the Negro since the enslavement of the race. In fact, it is a sequel of slavery. It has been made possible by our system of mis-educating innocent people who did not know what was happening. It is so subtle that men have participated in promoting it without knowing what they were doing.
There are a few defenders of segregation who are doubtless sincere. Although nominally free they have never been sufficiently enlightened to see the matter other than as slaves. One can cite cases of Negroes who opposed emancipation and denounced the abolitionists. A few who became free re-enslaved themselves. A still larger number made no effort to become free because they did not want to disconnect themselves from their masters, and their kind still object to full freedom.
Ever since the Civil War when Negroes were first given a chance to participate in the management of their affairs they have been inconsistent and compromising. They have tried to gain one thing on one day by insisting on equality for all, while at the same time endeavoring to gain another point the next day by segregation. At one moment Negroes fight for the principle of democracy, and at the very next moment they barter it away for some temporary advantage. You cannot have a thing and dispose of it at the same time.
These timorous men were very much like some Negroes who were employed near the author’s home in Virginia by a Northern farmer, who had moved into the State after the Civil War. When breakfast time came the first morning he called them in to eat at the table with his family. These actual slaves, however, immediately lost their appetite. One finally called the employer aside and settled the matter in another way. He said:
“Now boss, you ain’t used to de rules ob dis country. We just can’t sit at de table wid wite folks. We been use ter eating a cake er bread out yonder ‘tween de plow handles. Les us go out dar.”
The system, therefore, has extended from one thing to another until the Negroes today find themselves hedged in by the color bar almost every way they turn; and, set off by themselves, the Negroes cannot learn from the example of others with whom they might come into contact. In the ghetto, too, they are not permitted to construct and carry out a program of their own. These segregating institutions interfere with the development of self-help among Negroes, for often Negroes fail to raise money to establish institutions which they might control, but they readily contribute large sums for institutions which segregate persons of African blood.
Denied participation in the higher things of life, the “educated” Negro himself joins, too, with ill- designing persons to handicap his people by systematized exploitation. Feeling that the case of the Negro is hopeless, the “educated” Negro decides upon the course of personally profiting by whatever he can do in using these people as a means to an end. He grins in their faces while “extracting money” from them, hut his heart shows no fond attachment to their despised cause. With a little larger income than they receive he can make himself somewhat comfortable in the ghetto; and he forgets those who have no way of escape. Some of these “educated” classes join with unprincipled real estate men in keeping Negroes out of desirable parts of the city and confining them to unsanitary sections. Such persons help the profiteer to collect from Negroes thus cornered a larger rental than that exacted from whites for the same property. In similar fashion a Negro minister sometimes goes into a community where the races are moving along amicably together in their churches and rents a shack or an old empty store to start a separate church for “our people,” not to supply any practical need but to exploit those who have never learned to think. Professional men, too, walking in their footsteps, impose also upon the poor innocent Negroes who do not know when they are being treated properly and when they are not, but high fees may be obtained from them inasmuch as they cannot always go to others for service.
Settling in a community with mixed schools, the educated Negro often advocates their separation that his daughter may secure a position in the system. The Negro politician is accustomed to corner the Negro vote, by opening a separate office from which he may bargain with the chieftains of the machine for the highest price available. When paid off by some position, which is not very lofty, this office-holder accepts such employment with the understanding that he will be set off by himself as if he were destructive of the rest of mankind.
In the present crisis, however, the “highly educated” Negroes find very little to exploit, and in their untoward condition they have no program of finding a way out. They see numerous instances of Negroes losing their jobs in white establishments. In fact, these things occur daily. Janitors who have been giving satisfaction are abruptly told that they will no longer be needed. Negro waiters in hotels are being informed that their places will go to white workers. Negro truck drivers are ordered to step down and let the needy of the other race go up. We hear so much of this that we wonder what the outcome will be.
In this readjustment, of course, when there are fewer opportunities left for those who cannot or do not have the opportunity to operate machines the Negroes will naturally be turned out of their positions by their employers who think first of their own race. In the ultimate passing of the depression, however, Negroes will not be much better off when some of the whites now displacing them will rise to higher levels. In the economic order of tomorrow there will be little use for the factotum or scullion. Man will not need such personal attention when he can buy a machine to serve him more efficiently. The menial Negroes, the aggregate of parasites whom the “highly educated” Negro has exploited, will not be needed on tomorrow. What, then, will become of “our highly educated” Negroes who have no initiative? We have appealed to the talented tenth for a remedy, but they have nothing to offer. Their minds have never functioned in this all-important sphere. The “educated” Negro shows no evidence of vision. He should see a new picture. The Negroes are facing the alternative of rising in the sphere of production to supply their proportion of the manufacturers and merchants or of going down to the graves of paupers. The Negro must now do for himself or die out as the world undergoes readjustment. If the whites are to continue for some time in doing drudgery to the exclusion of Negroes, the latter must find another way out. Nothing forces this upon one more dramatically than when he learns that white women in Montgomery, Alabama, are coming to the back door of Negro homes asking for their washing. If the whites have reached this extremity, and they must be taken care of first, what will be left for the Negroes?
At this moment, then, the Negroes must begin to do the very thing which they have been taught that they cannot do. They still have some money, and they have needs to supply. They must begin immediately to pool their earnings and organize industries to participate in supplying social and economic demands. If the Negroes are to remain forever removed from the producing atmosphere, and the present discrimination continues, there will be nothing left for them to do.
There is no reason for lack of confidence because of the recent failure of Negro enterprises, although the “highly educated” Negroes assert the contrary. This lack of confidence is the cause of the failure of these enterprises. If the Negroes had manifested enough confidence in them and had properly supported them, they would have been strong enough to stand the test in the crisis. Negro banks, as a rule, have failed because the people, taught that their own pioneers in business cannot function in this sphere, withdrew their deposits. An individual cannot live after you extract the blood from his veins. The strongest bank in the United States will last only so long as the people will have sufficient confidence in it to keep their money there. In fact, the confidence of the people is worth more than money.
The lack of confidence of the Negro in himself and in his possibilities is what has kept him down. His mis-education has been a perfect success in this respect. Yet it is not necessary for the Negro to have more confidence in his own workers than in others. If the Negro would be as fair to his own as he has been to others, this would be all that is necessary to give him a new lease on life and start the trend upward.
Our minds must become sufficiently developed to use segregation to kill segregation, and thus bring to pass that ancient and yet modern prophecy, “The wrath of man shall praise thee.” If the Negro in the ghetto must eternally be fed by the hand that pushes him into the ghetto, he will never become strong enough to get out of the ghetto. This assumption of Negro leadership in the ghetto, then, must not be confined to matters of religion, education, and social uplift; it must deal with such fundamental forces in life as make these things possible. If the Negro area, however, is to continue as a district supported wholly from without, the inept dwellers therein will merit and will receive only the contempt of those who may occasionally catch glimpses of them in their plight.
As Frederick Douglass said in 1852, “It is vain that we talk of being men, if we do not the work of men. We must become valuable to society in other departments of industry than those servile ones from which we are rapidly being excluded. We must show that we can do as well as they. When we can build as well as live in houses; when we can make as well as wear shoes; when we can produce as well as consume wheat, corn and rye—then we shall become valuable to society.
“Society,” continued Douglass, “is a hard-hearted affair. With it the helpless may expect no higher dignity than that of paupers. The individual must lay society under obligation to him or society will honor him only as a stranger and sojourner.”