The Souls of Black Folk W. E. B. Du Bois (nonfiction book recommendations .txt) 📖

away. Free! The most piteous thing amid all the black ruin of wartime, amid the broken fortunes of the masters, the blighted hopes of mothers and maidens, and the fall of an empire⁠—the most piteous thing amid all this was the black freedman who threw down his hoe because the world called him free. What did such a mockery of freedom mean? Not a cent of money, not an inch of land, not a mouthful of victuals⁠—not even ownership of the rags on his back. Free! On Saturday, once or twice a month, the old master, before the war, used to dole out bacon and meal to his Negroes. And after the first flush of freedom wore off, and his true helplessness dawned on the freedman, he came back and picked up his hoe, and old master still doled out his bacon and meal. The legal form of service was theoretically far different; in practice, task-work or “cropping” was substituted for daily toil in gangs; and the slave gradually became a metayer, or tenant on shares, in name, but a laborer with indeterminate wages in fact.

Still the price of cotton fell, and gradually the landlords deserted their plantations, and the reign of the merchant began. The merchant of the Black Belt is a curious institution⁠—part banker, part landlord, part banker, and part despot. His store, which used most frequently to stand at the crossroads and become the centre of a weekly village, has now moved to town; and thither the Negro tenant follows him. The merchant keeps everything⁠—clothes and shoes, coffee and sugar, pork and meal, canned and dried goods, wagons and ploughs, seed and fertilizer⁠—and what he has not in stock he can give you an order for at the store across the way. Here, then, comes the tenant, Sam Scott, after he has contracted with some absent landlord’s agent for hiring forty acres of land; he fingers his hat nervously until the merchant finishes his morning chat with Colonel Saunders, and calls out, “Well, Sam, what do you want?” Sam wants him to “furnish” him⁠—i.e., to advance him food and clothing for the year, and perhaps seed and tools, until his crop is raised and sold. If Sam seems a favorable subject, he and the merchant go to a lawyer, and Sam executes a chattel mortgage on his mule and wagon in return for seed and a week’s rations. As soon as the green cotton-leaves appear above the ground, another mortgage is given on the “crop.” Every Saturday, or at longer intervals, Sam calls upon the merchant for his “rations”; a family of five usually gets about thirty pounds of fat side-pork and a couple of bushels of cornmeal a month. Besides this, clothing and shoes must be furnished; if Sam or his family is sick, there are orders on the druggist and doctor; if the mule wants shoeing, an order on the blacksmith, etc. If Sam is a hard worker and crops promise well, he is often encouraged to buy more⁠—sugar, extra clothes, perhaps a buggy. But he is seldom encouraged to save. When cotton rose to ten cents last fall, the shrewd merchants of Dougherty County sold a thousand buggies in one season, mostly to black men.

The security offered for such transactions⁠—a crop and chattel mortgage⁠—may at first seem slight. And, indeed, the merchants tell many a true tale of shiftlessness and cheating; of cotton picked at night, mules disappearing, and tenants absconding. But on the whole the merchant of the Black Belt is the most prosperous man in the section. So skilfully and so closely has he drawn the bonds of the law about the tenant, that the black man has often simply to choose between pauperism and crime; he “waives” all homestead exemptions in his contract; he cannot touch his own mortgaged crop, which the laws put almost in the full control of the landowner and of the merchant. When the crop is growing the merchant watches it like a hawk; as soon as it is ready for market he takes possession of it, sells it, pays the landowner his rent, subtracts his bill for supplies, and if, as sometimes happens, there is anything left, he hands it over to the black serf for his Christmas celebration.

The direct result of this system is an all-cotton scheme of agriculture and the continued bankruptcy of the tenant. The currency of the Black Belt is cotton. It is a crop always salable for ready money, not usually subject to great yearly fluctuations in price, and one which the Negroes know how to raise. The landlord therefore demands his rent in cotton, and the merchant will accept mortgages on no other crop. There is no use asking the black tenant, then, to diversify his crops⁠—he cannot under this system. Moreover, the system is bound to bankrupt the tenant. I remember once meeting a little one-mule wagon on the River road. A young black fellow sat in it driving listlessly, his elbows on his knees. His dark-faced wife sat beside him, stolid, silent.

“Hello!” cried my driver⁠—he has a most imprudent way of addressing these people, though they seem used to it⁠—“what have you got there?”

“Meat and meal,” answered the man, stopping. The meat lay uncovered in the bottom of the wagon⁠—a great thin side of fat pork covered with salt; the meal was in a white bushel bag.

“What did you pay for that meat?”

“Ten cents a pound.” It could have been bought for six or seven cents cash.

“And the meal?”

“Two dollars.” One dollar and ten cents is the cash price in town. Here was a man paying five dollars for goods which he could have bought for three dollars cash, and raised for one dollar or one dollar and a half.

Yet it is not wholly his fault. The Negro farmer started behind⁠—started in debt. This was not his choosing, but the crime of this happy-go-lucky nation which goes blundering along with its Reconstruction tragedies, its Spanish war interludes