Martin Luther King Jr. Day Anthology by - (children's ebooks free online TXT) 📖

ex-governor, and there are thousands who agree with him in and out of Mississippi, the race problem is heightened, rather than mitigated, by all attempts to increase the negro’s intellectual efficiency. The more ignorant he is, the less burdensome he is to the white man, provided his heart be good, and his hands skillful enough to do the service of a menial. Nothing but slavery ever partially civilized him, nothing but slavery continued in some form can civilize him further! IV

If we listen vainly for the heart-throb of the race problem in the Negro’s laziness, and criminality, and brutality, and ignorance, and inefficiency, do we detect it with clearness and certainty in the personal aversion felt by the white people for the black people, aversion which the white people can no more help feeling than the black people can help exciting? Is this the real trouble, the real burden, the real tragedy and sorrow of our white population in those sections of the country where the Negroes are many,—that they are compelled to dwell face to face, day by day, with an inferior, degraded population, repulsive to their finer sensibilities, obnoxious to them in countless ways inexplicable?

Facts are far from furnishing an affirmative answer. However pronounced may be the feeling of personal aversion toward the Negroes in Northern communities, where they are few, or known at long range, or casually, there is no such thing in Southern communities as personal aversion for the Negro pronounced enough to be responsible for anything resembling a problem. How could there be in the South, where from infancy we have all been as familiar with black faces as with white; where many of us fell asleep in the laps of black mammies, and had for playmates Ephrom, Izik, Zeke, black mammy’s grandchildren; where most of us have had our meals prepared by black cooks, and been waited on by black house-servants and dining-room servants, and ridden in carriages and buggies with black hostlers? We are so used to the black people in the South, their mere personal presence is so far from being responsible for our race problem, that the South would not seem Southern without them, as it would not without its crape myrtles, and live-oaks, and magnolias, its cotton and its sugar-cane!

 

It is very easy to go astray in regard to the matter of personal aversion toward the members of alien races, to magnify greatly the reality and importance of it. What seems race-aversion is frequently something else, namely, revulsion aroused by the presence of the strange, the unusual, the uncanny, the not-understood. Such revulsion is aroused, not only by the members of alien races, alien and unfamiliar, but as certainly by strange animals of not more terrifying appearance than the well-loved cow and horse; and it would be aroused as really and as painfully, doubtless, by the sudden proximity of one of Milton’s archangels.

It was not necessarily race-aversion which made Emerson, and may have made many another Concord philosopher, uncomfortable in the presence of a Negro, any more than it is race-aversion which makes the Fifth Avenue boy run from the gentle farmyard cow; any more than it is race-aversion which would make me uncomfortable in the presence of Li Hung Chang. The Negro, simply, it may be, was a mystery to Emerson, as the farmyard cow is a mystery to the Fifth Avenue boy, as the Chinaman is a mystery to me.

 

The Negro is NOT a mystery to people whom he has nursed and waited on, whose language he has spoken, whose ways, good and bad, he has copied for generations; and his personal presence does not render them uncomfortable, not, at any rate, uncomfortable enough to beget the sense of a burden or a problem.

 

It may be very difficult for Northern readers, to whom the Negro is in reality a stranger, a foreigner, to appreciate fully the force of what has just been said; but appreciated by them it must be, or they can never hope to realize the innermost meaning of the race problem in the South.

 

So much for what the race problem is not. Let me without further delay state what it is. The foundation of it, true or false, is the white man’s conviction that the Negro as a race, and as an individual, is his inferior: not human in the sense that he is human, not entitled to the exercise of human rights in the sense that he is entitled to the exercise of them. The problem itself, the essence of it, the heart of it, is the white man’s determination to make good this conviction, coupled with constant anxiety lest, by some means, he should fail to make it good. The race problem, in other words, is NOT that the Negro is what he is in relation to the white man, the white man’s inferior; but this, rather: How to keep him what he is in relation to the white man; how to prevent his ever achieving or becoming that which would justify the belief on his part, or on the part of other people, that he and the white man stand on common human ground.

 

That such is the heart of the problem should be made evident by this general consideration alone: namely, that everywhere in the South friction between the races is entirely absent so long as the Negro justifies the white man’s opinion of him as an inferior; is grateful for privileges and lays no claim to RIGHTS. Let him seem content to be as the South insists he shall be, and not only is he not harshly treated, not abused, and never boycotted, but he is shown much kindness and generosity, and employment awaits him for the asking. Trouble brews when he begins to manifest those qualities, to reveal those tastes, to give vent to those ambitions, which are supposed to be characteristic exclusively of the higher human type, and which, unless restrained, would result in confounding the lower with the higher. The expression “Good Nigger” means everywhere in the South a real Negro, from the Southern standpoint, one who in no respect gets out of focus with that standpoint; the expression “Bad Nigger” means universally one who in some respect, not necessarily criminal, does get out of focus with it. So, stated differently, the race problem is the problem how to keep the Negro in focus with the traditional standpoint.

 

But we are very far from needing to rely upon any general consideration in support of the proposition advanced above. It is supported by evidences on every hand, waiting only the eye of recognition. Scarcely a day passes but something is said or done with this end in view, to emphasize, lest they forget, the conviction for both white man and Negro that the latter is and must remain an inferior. Let me instance a few such evidences.

 

Consider, first, the “Jim Crow” legislation in the manner of its enforcement. Such legislation is supposed to have for its object the separation of the races in trains, street-cars, etc., to save the white people from occasional contact with drunken, rowdy, ill-smelling Negroes, and to prevent personal encounters between the whites and blacks. How is this object attained in the street cars of Southern cities? Members of the different races occupy the same cars, separated only by absurdly inadequate little open-mesh wire screens, so tiny and light that a conductor can move them from one seat to another with the strength of his little finger.

Needless to add, these screens would serve to obscure neither sound, sight, nor smell of drunken rowdies who sat behind them!

In summer cars black and white passengers may be separated not even by a make-believe screen; they are simply required, respectively, to occupy certain seats in the front or the back end of the cars.

 

In Birmingham, Alabama, the front seats are assigned to Negroes in all closed cars, and the back seats in all open ones. Why the front seats in the one case, and the back seats in the other, it is not easy to understand in the light of the letter and alleged spirit of the Jim Crow law! The underlying purpose of the law is clearly not the separation of the races in space; for public sentiment does not insist upon its fulfillment to that end. The underlying purpose of it would seem to be the separation of the races in status. The doctrine of inequality would be attacked if white and black passengers rode in public conveyances on equal terms; therefore the Negro who rides in a public conveyance must do so, not as of undoubted right, but as with the white man’s permission, subject to the white man’s regulation. “This place you may occupy, that other you may not, because I am I and you are you, lest to you or me it should be obscured that I am I and you are you.” Such is the real spirit of the Jim Crow laws.

 

Why is it that in every Southern city no Negro is allowed to witness a dramatic performance, or a baseball game, from a first-class seat? In every large city, there are hundreds of Negroes who would gladly pay for first-class seats at the theatre and the baseball game, were they permitted to. It can hardly be that permission is withheld because theatres and baseball games are so well attended by half the population that first-class seats could not be furnished for the other half. As a matter of fact, theatre-auditoriums and baseball grand-stands are seldom crowded; the rule is, not all first-class seats occupied, but many vacant.

Surely as simple as moving from seat to seat a make-shift screen in a street-car, would it be to set apart a certain number of seats in the dress-circle of every theatre, and in the grand-stand of every baseball park, for Negro patrons. The reason why this is not done is perfectly obvious: it would be intolerable to the average Southern man or woman to sit through the hours of a theatrical performance or a baseball game on terms of equal accommodation with Negroes, even with a screen between. Negroes would look out of place, out of status, in the dress circle or the grand-stand; their place, signifying their status, is the peanut-gallery, or the bleachers. There, neither they nor others will be tempted to forget that as things are they must continue.

 

How shall we account for the “intense feeling” (to quote the language of the mayor or New Orleans) occasioned in that city one day, last July, when it was flashed over the wires that the first prize in the National Spelling Contest had been won by a Negro girl, in competition with white children from New Orleans and other Southern cities? The indignation of at least one of the leading New Orleans papers verged upon hysterics; the editor’s rhetoric visited upon some foulest crime could hardly have been more inflamed than in denunciation of the fact that, on the far-away shore of Lake Erie, New Orleans white children had competed at a spelling bee with a Negro girl. The superintendent of the New Orleans schools was roundly denounced in many quarters for permitting his wards to compete with a Negro; and there were broad hints in “Letters from the People” to the papers that his resignation was in order.

 

Certainly in the days following the National Spelling Contest the race problem was in evidence, if it ever was, in New Orleans and the South! Did it show itself, then, as the problem of Negro crime, or brutality, or laziness? Assuredly not! Of the Negro’s personal repulsiveness? By no means! There was no evidence of Negro criminality, or brutality, or laziness in the Negro child’s victory; and every day in the South, in their games and otherwise,