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

hundreds of white children of the best families are in closer personal contact with little Negroes than were the white children who took part in the Cleveland spelling bee. The “intense feeling” can be explained on one ground only: the Negro girl’s victory was an affront to the tradition of the Negro’s inferiority; it suggested—perhaps indicated—that, given equal opportunities, all Negroes are not necessarily the intellectual inferiors of all white people. What other explanation is rationally conceivable? If the race problem means in the South to its white inhabitants the burden and tragedy of having to dwell face to face with an intellectually and morally backward people, why should not the Negro girl’s triumph have occasioned intense feeling of pleasure, rather than displeasure, by its suggestion that her race is not intellectually hopeless?

 

Consider further that while no Negro, no matter what his occupation, or personal refinement, or intellectual culture, or moral character, is allowed to travel in a Pullman car between state lines, or to enter as a guest a hotel patronized by white people, the blackest of Negro nurses and valets are given food and shelter in all first-class hotels, and occasion neither disgust, nor surprise in the Pullman cars. Here again the heart of the race problem is laid bare. The black nurse with a white baby in her arms, the black valet looking after the comfort of a white invalid, have the label of their inferiority conspicuously upon them; they understand themselves, and everybody understands them, to be servants, enjoying certain privileges for the sake of the person served. Almost anything, the Negro may do in the South, and anywhere he may go, provided the manner of his doing and his doing is that of an inferior. Such is the premium put upon his inferiority; such his inducement to maintain it.

 

The point here insisted on may be made clearer, if already it is not clear enough, by this consideration, that the man who would lose social caste for dining with an Irish street-sweeper might be congratulated for dining with an Irish educator; but President Roosevelt would scarcely have given greater offense by entertaining a Negro laborer at the White House than he gave by inviting to lunch there the Principal of Tuskegee Institute. The race problem being what it is, the status of any Negro is logically the status of every other. There are recognizable degrees of inferiority among Negroes themselves; some are vastly superior to others. But there is only one degree of inferiority separating the Negro from the white person, attached to all Negroes alike. The logic of the situation requires that to be any sort of black man is to be inferior to any sort of white man; and from this logic there is no departure in the South.

 

Inconsistent, perhaps, with what has been said may seem the defeat in the Louisiana Legislature (1908) of the anti-miscegenation bill, a measure designed to prohibit sexual cohabitation between white persons and Negroes; to be specific, between white men and Negro women. But there was no inconsistency whatever in the defeat of that bill. In all times and places, the status of that portion of the female population, Lecky’s martyred “priestesses of humanity,” whose existence men have demanded for the gratification of unlawful passion, has been that of social outcasts. They have no rights that they can insist upon; they are simply privileged to exist by society’s permission, and may be any moment legislated out of their vocation. Hence the defeat of an anti-miscegenation measure by Southern legislators cannot be construed as a failure on their part to live up to their conviction of race-superiority.

It must be construed, rather, as legislative unwillingness to restrict the white man’s liberty; to dictate by statute the kind of social outcast which he may use as a mere means to the gratification of his passion. To concede to Negro women the status of a degraded and proscribed class, is not in any sense to overlook or obscure their racial inferiority, but on the contrary, it may be, to emphasize it. Precisely the same principle, in a word, compasses the defeat of an anti-miscegenation bill which would compass the defeat of a measure to prohibit Negro servants from occupying seats in Pullman cars.

 

At the risk of reiteration, I must in concluding this article take sharp issue with the view of a recent very able writer, who asks the question, “What, essentially, is the Race Problem?” and answers it thus: “The race problem is the problem of living with human beings who are not like us, whether they are in our estimation our ‘superiors’ or inferiors, whether they have kinky hair or pigtails, whether they are slant-eyed, hook-nosed, or thick-lipped. In its essence, it is the same problem, magnified, which besets every neighborhood, even every family.”

 

I have contended so far, and I here repeat, that the race problem is essentially NOT what this writer declares it to be. It is emphatically not, in the South, “the problem of living with human beings who are not like us, whether they are in our estimation our superiors or inferiors.” It may be, it probably is, that in the North, where the Negro is largely a stranger, a foreigner, very much to the same degree that the Chinese are strangers and foreigners in the South; and where, consequently, the Negro’s personal repulsiveness is a much more significant force than it is in the South. Assuredly there would be no race problem, anywhere, were there no contact with others unlike ourselves! The unlikeness of the unlike is everywhere its indispensable foundation. But we get nowhither unless we carefully distinguish between the foundation of the problem and the problem itself.

There is nothing in the unlikeness of the unlike that is necessarily problematical; it may be simply accepted and dealt with as a fact, like any other fact. The problem arises only when the people of one race are minded to adopt and act upon some policy more or less oppressive or repressive in dealing with the people of another race. In the absence of some such policy, there has never been a race problem since the world began. It is the existence of such a policy become traditional, and supported by immovable conviction, which constitutes the race problem of the Southern states.

 

There was an immensely tragic race problem distressing the South fifty years ago; but who will suggest that it was the problem of “living with human beings who are not like us?” The problem then was, clearly, how to make good a certain conviction concerning the unlike, how to maintain a certain policy in dealing with them.

What else is it today? The problem, How to maintain the institution of chattel slavery, ceased to be at Appomattox; the problem, How to maintain the social, industrial, and civic inferiority of the descendants of chattel slaves, succeeded it, and is the race problem of the South at the present time. There is no other.

 

Whether the policy adopted by the white South, and supported, as I have said, by immovable conviction, is expedient or inexpedient, wise or unwise, righteous or unrighteous, these are questions which I have not sought to answer one way or another in this article. Perhaps they cannot be answered at all in our time.

Certain is it, that their only real and satisfactory answer will be many years ahead of the present generation.

 

In the mean time, nothing could be more unwarranted, than to suppose that the race problem of one section of this country is peculiar to that section, because its white inhabitants are themselves in some sense peculiar; because they are peculiarly prejudiced, because they are peculiarly behind the hour which the high clock of civilization has struck. Remove the white inhabitants of the South, give their place to the white people of any other section of the United States, and, beyond a peradventure, the Southern race problem, as I have defined it, would continue to be—revealed, perhaps, in ways more perplexing, more intense and tragic.

NEGRO SUFFRAGE IN A DEMOCRACY

by Ray Stannard Baker

 

In this paper I endeavor to lay down the fundamental principles which should govern the Negro franchise in a democracy, and to outline a practical programme for the immediate treatment of the problem.

 

As I see it, the question of Negro suffrage in the United States presents two distinct aspects:—

 

FIRST: the legal aspect.

 

SECOND: the practical aspect.

 

It will be admitted, I think, without argument, that all governments do and of a necessity must exercise the right to limit the number of people who are permitted to take part in the weighty responsibilities of the suffrage. Some governments allow only a few men to vote; in an absolute monarchy there is only one voter; other governments, as they become more democratic, permit a larger proportion of the people to vote.

 

Our own government is one of the freest in the world in the matter of suffrage; and yet we bar out, in most states, all women; we bar out Mongolians, no matter how intelligent; we bar out Indians, and all foreigners who have not passed through a certain probationary stage and have not acquired a certain small amount of education.

We also declare—for an arbitrary limit must be placed somewhere—

that no person under twenty-one years of age may exercise the right to vote, although some boys of eighteen are to-day better equipped to pass intelligently upon public questions than many grown men. We even place adult white men on probation until they have resided for a certain length of time, often as much as two years, in the state or the town where they wish to cast their ballots. Our registration and ballot laws eliminate hundreds of thousands of voters; and finally, we bar out everywhere the defective and criminal classes of our population. We do not realize, sometimes, I think, how limited the franchise really is, even in America. We forget that out of nearly ninety million people in the United States, fewer than fifteen million cast their votes for President in 1908—or about one in every six.

 

Thus the practice of a restricted suffrage is very deeply implanted in our system of government. It is everywhere recognized that even in a democracy lines must be drawn, and that the ballot, the precious instrument of government, must be hedged about with stringent regulations. The question is, where shall these lines be drawn in order that the best interests, not of any particular class, but of the whole nation, shall be served.

 

Upon this question, we, as free citizens, have the absolute right to agree or disagree with the present laws regulating suffrage; and if we want more people brought in as partakers in government, or some people who are already in, barred out, we have a right to organize, to agitate, to do our best to change the laws. Powerful organizations of women are now agitating for the right to vote; there is an organization which demands the suffrage for Chinese and Japanese who wish to become citizens. It is even conceivable that a society might be founded to lower the suffrage age-limit from twenty-one to nineteen years, thereby endowing a large number of young men with the privileges, and therefore the educational responsibilities, of political power. On the other hand, a large number of people, chiefly in our Southern States, earnestly believe that the right of the Negro to vote should be curtailed, or even abolished.

 

Thus we disagree, and government is the resultant of all these diverse views and forces. No one can say dogmatically how far democracy should go in distributing the enormously important powers of active government. Democracy is not a dogma; it is not even a dogma of free suffrage. Democracy is a life,