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Souls of Black Folk, The

Moreover, the political status of the Negro in the South is closely connected with the question of Negro crime. There can be no doubt that crime among Negroes has sensibly increased in the last thirty years, and that there has appeared in the slums of great cities a distinct criminal class among the blacks. In explaining this unfortunate development, we must note two things: (1) that the inevitable result of Emancipation was to increase crime and criminals, and (2) that the police system of the South was primarily designed to control slaves. As to the first point, we must not forget that under a strict slave system there can scarcely be such a thing as crime. But when these variously constituted human particles are suddenly thrown broadcast on the sea of life, some swim, some sink, and some hang suspended, to be forced up or down by the chance currents of a busy hurrying world. So great an economic and social revolution as swept the South in '63 meant a weeding out among the Negroes of the incompetents and vicious, the beginning of a differentiation of social grades. Now a rising group of people are not lifted bodily from the ground like an inert solid mass, but rather stretch upward like a living plant with its roots still clinging in the mould. The appearance, therefore, of the Negro criminal was a phenomenon to be awaited; and while it causes anxiety, it should not occasion surprise. Here again the hope for the future depended peculiarly on careful and delicate dealing with these criminals. Their offences at first were those of laziness, carelessness, and impulse, rather than of malignity or ungoverned viciousness. Such misdemeanors needed discriminating treatment, firm but reformatory, with no hint of injustice, and full proof of guilt. For such dealing with criminals, white or black, the South had no machinery, no adequate jails or reformatories; its police system was arranged to deal with blacks alone, and tacitly assumed that every white man was ipso facto a member of that police. Thus grew up a double system of justice, which erred on the white side by undue leniency and the practical immunity of red-handed criminals, and erred on the black side by undue severity, injustice, and lack of discrimination. For, as I have said, the police system of the South was originally designed to keep track of all Negroes, not simply of criminals; and when the Negroes were freed and the whole South was convinced of the impossibility of free Negro labor, the first and almost universal device was to use the courts as a means of reenslaving the blacks. It was not then a question of crime, but rather one of color, that settled a man's conviction on almost any charge. Thus Negroes came to look upon courts as instruments of injustice and oppression, and upon those convicted in them as martyrs and victims. When, now, the real Negro criminal appeared, and instead of petty stealing and vagrancy we began to have highway robbery, burglary, murder, and rape, there was a curious effect on both sides the color-line: the Negroes refused to believe the evidence of white witnesses or the fairness of white juries, so that the greatest deterrent to crime, the public opinion of one's own social caste, was lost, and the criminal was looked upon as crucified rather than hanged. On the other hand, the whites, used to being careless as to the guilt or innocence of accused Negroes, were swept in moments of passion beyond law, reason, and decency. Such a situation is bound to increase crime, and has increased it. To natural viciousness and vagrancy are being daily added motives of revolt and revenge which stir up all the latent savagery of both races and make peaceful attention to economic development often impossible. But the chief problem in any community cursed with crime is not the punishment of the criminals, but the preventing of the young from being trained to crime. And here again the peculiar conditions of the South have prevented proper precautions. I have seen twelve-year-old boys working in chains on the public streets of Atlanta, directly in front of the schools, in company with old and hardened criminals; and this indiscriminate mingling of men and women and children makes the chain-gangs perfect schools of crime and debauchery. The struggle for reformatories, which has gone on in Virginia, Georgia, and other States, is the one encouraging sign of the awakening of some communities to the suicidal results of this policy. It is the public schools, however, which can be made, outside the homes, the greatest means of training decent self-respecting citizens. We have been so hotly engaged recently in discussing trade-schools and the higher education that the pitiable plight of the public-school system in the South has almost dropped from view. Of every five dollars spent for public education in the State of Georgia, the white schools get four dollars and the Negro one dollar; and even then the white public-school system, save in the cities, is bad and cries for reform. If this is true of the whites, what of the blacks? I am becoming more and more convinced, as I look upon the system of common-school training in the South, that the national government must soon step in and aid popular education in some way. To-day it has been only by the most strenuous efforts on the part of the thinking men of the South that the Negro's share of the school fund has not been cut down to a pittance in some half-dozen States; and that movement not only is not dead, but in many communities is gaining strength. What in the name of reason does this nation expect of a people, poorly trained and hard pressed in severe economic competition, without political rights, and with ludicrously inadequate common-school facilities? What can it expect but crime and listlessness, offset here and there by the dogged struggles of the fortunate and more determined who are themselves buoyed by the hope that in due time the country will come to its senses? I have thus far sought to make clear the physical, economic, and political relations of the Negroes and whites in the South, as I have conceived them, including, for the reasons set forth, crime and education. But after all that has been said on these more tangible matters of human contact, there still remains a part essential to a proper description of the South which it is difficult to describe or fix in terms easily understood by strangers. It is, in fine, the atmosphere of the land, the thought and feeling, the thousand and one little actions which go to make up life. In any community or nation it is these little things which are most elusive to the grasp and yet most essential to any clear conception of the group life taken as a whole. What is thus true of all communities is peculiarly true of the South, where, outside of written history and outside of printed law, there has been going on for a generation as deep a storm and stress of human souls, as intense a ferment of feeling, as intricate a writhing of spirit, as ever a people experienced. Within and without the sombre veil of color vast social forces have been at work,—efforts for human betterment, movements toward disintegration and despair, tragedies and comedies in social and economic life, and a swaying and lifting and sinking of human hearts which have made this land a land of mingled sorrow and joy, of change and excitement and unrest. The centre of this spiritual turmoil has ever been the millions of black freedmen and their sons, whose destiny is so fatefully bound up with that of the nation. And yet the casual observer visiting the South sees at first little of this. He notes the growing frequency of dark faces as he rides along,—but otherwise the days slip lazily on, the sun shines, and this little world seems as happy and contented as other worlds he has visited. Indeed, on the question of questions—the Negro problem—he hears so little that there almost seems to be a conspiracy of silence; the morning papers seldom mention it, and then usually in a far-fetched academic way, and indeed almost every one seems to forget and ignore the darker half of the land, until the astonished visitor is inclined to ask if after all there IS any problem here. But if he lingers long enough there comes the awakening: perhaps in a sudden whirl of passion which leaves him gasping at its bitter intensity; more likely in a gradually dawning sense of things he had not at first noticed. Slowly but surely his eyes begin to catch the shadows of the color-line: here he meets crowds of Negroes and whites; then he is suddenly aware that he cannot discover a single dark face; or again at the close of a day's wandering he may find himself in some strange assembly, where all faces are tinged brown or black, and where he has the vague, uncomfortable feeling of the stranger. He realizes at last that silently, resistlessly, the world about flows by him in two great streams: they ripple on in the same sunshine, they approach and mingle their waters in seeming carelessness,—then they divide and flow wide apart. It is done quietly; no mistakes are made, or if one occurs, the swift arm of the law and of public opinion swings down for a moment, as when the other day a black man and a white woman were arrested for talking together on Whitehall Street in Atlanta. Now if one notices carefully one will see that between these two worlds, despite much physical contact and daily intermingling, there is almost no community of intellectual life or point of transference where the thoughts and feelings of one race can come into direct contact and sympathy with the thoughts and feelings of the other. Before and directly after the war, when all the best of the Negroes were domestic servants in the best of the white families, there were bonds of intimacy, affection, and sometimes blood relationship, between the races. They lived in the same home, shared in the family life, often attended the same church, and talked and conversed with each other. But the increasing civilization of the Negro since then has naturally meant the development of higher classes: there are increasing numbers of ministers, teachers, physicians, merchants, mechanics, and independent farmers, who by nature and training are the aristocracy and leaders of the blacks. Between them, however, and the best element of the whites, there is little or no intellectual commerce. They go to separate churches, they live in separate sections, they are strictly separated in all public gatherings, they travel separately, and they are beginning to read different papers and books. To most libraries, lectures, concerts, and museums, Negroes are either not admitted at all, or on terms peculiarly galling to the pride of the very classes who might otherwise be attracted. The daily paper chronicles the doings of the black world from afar with no great regard for accuracy; and so on, throughout the category of means for intellectual communication,—schools, conferences, efforts for social betterment, and the like,—it is usually true that the very representatives of the two races, who for mutual benefit and the welfare of the land ought to be in complete understanding and sympathy, are so far strangers that one side thinks all whites are narrow and prejudiced, and the other thinks educated Negroes dangerous and insolent. Moreover, in a land where the tyranny of public opinion and the intolerance of criticism is for obvious historical reasons so strong as in the South, such a situation is extremely difficult to correct. The white man, as well as the Negro, is bound and barred by the color-line, and many a scheme of friendliness and philanthropy, of broad-minded sympathy and generous fellowship between the two has dropped still-born because some busybody has forced the color-question to the front and brought the tremendous force of unwritten law against the innovators. It is hardly necessary for me to add very much in regard to the social contact between the races. Nothing has come to replace that finer sympathy and love between some masters and house servants which the radical and more uncompromising drawing of the color-line in recent years has caused almost completely to disappear. In a world where it means so much to take a man by the hand and sit beside him, to look frankly into his eyes and feel his heart beating with red blood; in a world where a social cigar or a cup of tea together means more than legislative halls and magazine articles and speeches,—one can imagine the consequences of the almost utter absence of such social amenities between estranged races, whose separation extends even to parks and streetcars. Here there can be none of that social going down to the people,—the opening of heart and hand of the best to the worst, in generous acknowledgment of a common humanity and a common destiny. On the other hand, in matters of simple almsgiving, where there can be no question of social contact, and in the succor of the aged and sick, the South, as if stirred by a feeling of its unfortunate limitations, is generous to a fault. The black beggar is never turned away without a good deal more than a crust, and a call for help for the unfortunate meets quick response. I remember, one cold winter, in Atlanta, when I refrained from contributing to a public relief fund lest Negroes should be discriminated against, I afterward inquired of a friend: "Were any black people receiving aid?" "Why," said he, "they were all black." And yet this does not touch the kernel of the problem. Human advancement is not a mere question of almsgiving, but rather of sympathy and cooperation among classes who would scorn charity. And here is a land where, in the higher walks of life, in all the higher striving for the good and noble and true, the color-line comes to separate natural friends and coworkers; while at the bottom of the social group, in the saloon, the gambling-hell, and the brothel, that same line wavers and disappears. I have sought to paint an average picture of real relations between the sons of master and man in the South. I have not glossed over matters for policy's sake, for I fear we have already gone too far in that sort of thing. On the other hand, I have sincerely sought to let no unfair exaggerations creep in. I do not doubt that in some Southern communities conditions are better than those I have indicated; while I am no less certain that in other communities they are far worse. Nor does the paradox and danger of this situation fail to interest and perplex the best conscience of the South. Deeply religious and intensely democratic as are the mass of the whites, they feel acutely the false position in which the Negro problems place them. Such an essentially honest-hearted and generous people cannot cite the caste-levelling precepts of Christianity, or believe in equality of opportunity for all men, without coming to feel more and more with each generation that the present drawing of the color-line is a flat contradiction to their beliefs and professions. But just as often as they come to this point, the present social condition of the Negro stands as a menace and a portent before even the most open-minded: if there were nothing to charge against the Negro but his blackness or other physical peculiarities, they argue, the problem would be comparatively simple; but what can we say to his ignorance, shiftlessness, poverty, and crime? can a self-respecting group hold anything but the least possible fellowship with such persons and survive? and shall we let a mawkish sentiment sweep away the culture of our fathers or the hope of our children? The argument so put is of great strength, but it is not a whit stronger than the argument of thinking Negroes: granted, they reply, that the condition of our masses is bad; there is certainly on the one hand adequate historical cause for this, and unmistakable evidence that no small number have, in spite of tremendous disadvantages, risen to the level of American civilization. And when, by proscription and prejudice, these same Negroes are classed with and treated like the lowest of their people, simply because they are Negroes, such a policy not only discourages thrift and intelligence among black men, but puts a direct premium on the very things you complain of,—inefficiency and crime. Draw lines of crime, of incompetency, of vice, as tightly and uncompromisingly as you will, for these things must be proscribed; but a color-line not only does not accomplish this purpose, but thwarts it. In the face of two such arguments, the future of the South depends on the ability of the representatives of these opposing views to see and appreciate and sympathize with each other's position,—for the Negro to realize more deeply than he does at present the need of uplifting the masses of his people, for the white people to realize more vividly than they have yet done the deadening and disastrous effect of a color-prejudice that classes Phillis Wheatley and Sam Hose in the same despised class. It is not enough for the Negroes to declare that color-prejudice is the sole cause of their social condition, nor for the white South to reply that their social condition is the main cause of prejudice. They both act as reciprocal cause and effect, and a change in neither alone will bring the desired effect. Both must change, or neither can improve to any great extent. The Negro cannot stand the present reactionary tendencies and unreasoning drawing of the color-line indefinitely without discouragement and retrogression. And the condition of the Negro is ever the excuse for further discrimination. Only by a union of intelligence and sympathy across the color-line in this critical period of the Republic shall justice and right triumph, "That mind and soul according well, May make one music as before, But vaster." <div style="break-after:column;"></div>

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