EVOLUTION
The story of slavery merges in the stories of the white man and the
black man, to which there is no end. As the main period to the present
study we have taken the beginning of President Hayes's administration in
1877, when the withdrawal of Federal troops from the South marked the
return of the States of the Union to their normal relations, and also
marked the disappearance of the negro problem as the central feature in
national politics. From that time to the present we shall take but a
bird's-eye view of the fortunes and the mutual relation of the two
races.
The people of the Southern States realized gradually but at last fully
that the conduct of their affairs was left in their own hands. From this
time there was no important Federal legislation directed specially at
the South. The restrictive laws left over from the reconstruction period
were in some cases set aside by the Supreme Court and in general passed
into abeyance. There was rare and brief discussion of a renewal of
Federal supervision of elections. But the Northern people, partly from
rational conviction and partly from absorption in new issues, were
wholly indisposed to any further interference. Without such interference
there was no slightest chance of any restoration of political
preponderance of the negroes over the whites. The specter of "negro
domination" haunted the Southern imagination long after it had become an
impossibility. Then it was used as a bogy by small politicians. But the
only serious attempt at national legislation for the South has been of a
wholly different character. It was the plan of Senator Blair of New
Hampshire, long urged upon Congress, and sometimes with good hope of
success, for national assistance to local education, on the basis of
existing illiteracy, for a term of ten years, to a total amount of
$100,000,000. That is the only kind of special legislation for the South
that has had any chance of enactment for almost thirty years.
Through the twelve years of political reconstruction, 1865-77, the
Southern people were gradually adapting themselves to the new industrial
and social conditions. Then the body of the whites, finding themselves
fully restored to political mastery, grasped the entire situation with
new clearness and vigor. They thrust the freedmen not only out of
legislative majorities and the State offices, but out of all and any
effective exercise of the suffrage. The means were various, consisting
largely of indirect and technical hindrances, "tissue-paper ballots" and
the like. The intelligent class massed against the ignorant found no
serious difficulty in having their own way at all points. A considerable
number of negroes still voted, and had their votes counted, but their
party was always somehow put in the minority; almost all offices passed
out of their hands; their representatives speedily disappeared from
Congress, and before long from the Legislatures. Negro suffrage was
almost nullified, and that, too, before the legislation of the last
decade.
But, in asserting their complete political superiority, the whites also
recognized a large responsibility for the race they controlled. A degree
of civil rights was secured to them, short of a perfect equality with
the whites, but far beyond the status intended by the "black codes" of
1865-6. The fundamental rights, of liberty to dispose of their labor and
earnings in their own way, and protection of person and property by the
law and the courts, were substantially secured. And, very notably, the
common school education of blacks as well as whites was undertaken with
fidelity, energy and new success. This great and vital advance,
inaugurated by the Southern Republican governments, was accepted and
carried on, loyally and at heavy cost, by the succeeding Democratic
governments. The figures show a great advance from 1875 to 1880 in the
number of schools and scholars of both races throughout the South.
Political inferiority for the negroes, but civil rights, industrial
freedom, and rudimentary education,--that was the theory and largely the
practice of their white neighbors.
One clause they added with emphatic affirmation: "I will buy with you,
sell with you, talk with you, walk with you, and so following; but I
will not eat with you, drink with you, nor pray with you." Social
superiority, indicated by separation in all the familiar and courteous
intercourse of daily life, was asserted by the whites with a rigor
beyond that of the days of slavery. When humiliated and stung by the
political ascendency of their former bondmen, they wrapped themselves in
their social superiority with a new haughtiness. The pride of race, of
color, of the owner above the serf, stripped of its old power and
insignia, but no whit weakened in root and core, set an adamantine wall
along the line of social familiarity. Let the black man have his own
place--in school and church, in street and market and hotel; but the
same place, never! Separate schools, churches, cars. And as in a
hospitable country the social meal is the special occasion and symbol of
good fellowship and equal comradeship, right there let the line be
fixed,--no black man or woman shall sit at table with whites.
The usage came down by tradition, and became only a little more rigid
under the new conditions. At the North the general practice had always
been much the same; but there it was occasionally and growingly
superseded, when people of the two races found a common level of
education and manners. The Southern whites for a while took their own
practice as a matter of course. But then, especially as by degrees some
black men and women acquired mental cultivation and social polish,--then
came question and challenge from the world without and from conscience
within; why this rigid separation? An answer must be found or made,--and
presently the answer appeared: If white and black men and women eat and
drink together, play and work together,--then they will intermarry, and
the white race will become mixed and degenerate. So that became the
conviction, the creed, the shibboleth, of the Southern whites,--race
purity, to be safeguarded by complete prohibition of all social
intimacy, especially as symbolized by the common meal. And the
prohibition was enforced among the whites by the penalty of sure and
stern ostracism.
Under these conditions, then, the two sections of the Southern people
have been working their way, for almost thirty years. How first have the
negroes fared? Of the prophecies for their future, made when they were
in bondage and in view of possible emancipation, one was that they would
die out,--but in less than half a century they have doubled. Another was
that if freed they would refuse to work,--but the industrial product of
the South has never fallen off, but has steadily and vastly increased,
with the negro still as the chief laborer. Another prediction was that
they would lapse into barbarism. The Southern negroes as a mass have a
fringe of barbarism--a heavy fringe. So has every community, white,
black or yellow, the world over. Have the Southern blacks, as a body,
moved toward barbarism or toward civilization since they were set free?
The comparative tests between civilization and barbarism are, broadly
speaking, productive industry, intelligence and morality. If we gauge
industry by results, we find that the class which forty years ago
entered into freedom with empty hands now owns more than $300,000,000 of
property by the tax-gatherers' lists. Another estimate--cited by Prof.
Albert Bushnell Hart--puts their entire property holdings at
$500,000,000. Though most of them are tenants or hired laborers, yet
there are more than 173,000 who own their farms. The total number of
farms worked by them in the South--owned, leased, or rented on
shares--is figured at 700,000. The census of 1900 shows that in almost
every profession, trade and handicraft the black race has numerous
representatives--their range of occupation and industrial opportunity
being far wider in the South than in the North. Taking the whole
country, the percentage of adults in gainful pursuits is a trifle higher
among blacks than among whites. Allow for the more frequent employment
in toil of the black woman; allow, too, for the more intermittent
character of black labor,--yet the relative showing is not unfavorable
to the enfranchised race. And this comparison touches, too, the more
difficult problem of morality,--for industry is itself a chief safeguard
of morality.
As to intelligence, the statistics show that, roughly speaking, about
half the blacks over ten years old can read and write. That is not much
below the status of the people of England half a century ago. In the
higher fields of intelligence, the American negroes,--there are
9,000,000 of them,--supply to-day a large part of their own teachers,
ministers, lawyers and doctors, and in all these professions the
standard is steadily rising.
In regard to morality, generalization is difficult. There is undoubtedly
a much larger criminal element among the blacks than among the whites.
There are proportionately more crimes against property, crimes of
sensuality, crimes of violence. Materials are wanting for exact
comparison, either with the whites, or among the blacks at different
periods. Yet there are few or no sections at the South, even in the
worst parts of the Black Belt, as to which the public gets the
impression of any general lawlessness. And in any comparison of the
present with the time of slavery, we must remember what Carlyle says in
speaking of the cruelties of the French Revolution as compared with
those of the tyranny which preceded it,--when the high-born suffer the
world hears of it, but the woes of the inarticulate are unheard. Wrongs
at the South which shock us to-day,--or wrongs as great--were
commonplace, were unnoted and unchronicled, under slavery. It is
offenses against women that rouse the hottest resentment. But for
centuries the black woman's chastity had absolutely no protection under
the law, and her woes were pitiful beyond telling. For the Southern
negro, true family life was impossible until within fifty years. With so
brief experience in the best school of character, there is no ground for
doubting that he has won a vast moral advance, and the promise of
greater.
Of the negroes, as of every race or community, we may consider the
lowest stratum, the great mass, and the leaders. Regarding not morality
only, but general conditions, there is a considerable element of the
Southern blacks whose condition is most pitiable. Such especially are
many of the peasants of the Black Belt; barely able to support
themselves, often plundered with more or less of legality by landlord
and storekeeper, shut up to heavy, dull, almost hopeless lives.
Inheritance weighs on them as well as environment; when these
plantations were recruited from Virginia, it was only the worst of the
slaves whom their masters would sell, and the bad elements propagated
their like. The case of these people to-day presents one of the open
sores, the unanswered questions,--we might say the impossible tasks,
did we not remember Armstrong's attitude toward things "impossible."
Yet, even as to these,--are they not better off than when enslaved? A
part of their trouble is the burden of responsibility--for themselves,
their wives and children. In slavery they had no responsibility beyond
the day's task; the whip and the full stomach were the two extremes of
their possibilities. Now at least they are men--with manhood's burdens,
but with its possibilities, too.
Of the great middle class, something has already been said, as to
industry, property and education. But statistics are cold and dead,
could we but see the living human realities which they vainly try to
express. The growth of a slave, or a slave's child, into a free man or
woman,--the birth and development of true family life,--could we see
this in its millions of instances, or even distinctly in one typical
instance, with all its phases of struggle, mistake, disappointment,
success, the growth of character, the blossoming of manhood and
womanhood,--it would be a more moving spectacle than any that
Shakespeare has given. Here, again, it is mostly the inarticulate class,
and their story is not told to the world. We especially fail to learn
it, because of the wall of caste by which the white man shuts himself
out from the finest sights and the most brotherly opportunities. More
than farming or carpentry, more than school or church, and taking in the
best fruits of all these, is family life, in its fullest and best. That
is where the negro is coming to highest manhood.
A necessary test of a race is its power to furnish its own leaders. The
negro race in America is developing a leadership of its own,--small as
yet, but choice and growing. It was part of Armstrong's central idea to
create and supply such a leadership. Hampton has gone steadily on in the
work, and the sisters and the children of Hampton are multiplying their
fruits. It was by an ideal fitness of things that Armstrong attracted,
inspired and started as his worthy successor one of the negro race. At
Tuskegee the black man is doing for himself what at Hampton the white
man is doing for him. Booker Washington is the pupil and successor of
Armstrong, but he has his own distinct individuality, his own word and
work. His constant precept and practice has been that the black man
should make himself so serviceable and valuable to the community that
every door will open as fast as he is fit to enter it. It is the gospel
of wisdom and of peace. Toward all the opportunities denied to the race,
its attitude is one of patience but of untiring persistence. Its
constant word is, Make yourself fit for any function, any place, and
sooner or later it will be yours. Against political exclusion Mr.
Washington on due occasion speaks his calm word, but he does not beat
against the closed gate; he knows that when the black man shows his full
capacity for citizenship it cannot long be denied him. The social
exclusion he accepts with quiet self-respect; let time see to that, let
us only do our full work, learn our full lesson. His teaching goes far
beyond the schoolroom; he gathers in conference the heads of families,
the fathers and mothers; he sets them to study and practice the
curriculum of the family and the neighborhood. In his intense
practicality he lacks something of the spiritual inspiration which
Armstrong had and gave. But his teaching is in no wise narrow or
selfish, for always it is animated by the spirit of brotherhood and
service. His personal story, _Up from Slavery_, is one of the most
moving of human documents; in itself it is an answer to all pessimism.
It is a typical story; even as these sheets are written there comes to
hand another like unto it, the story of another boy, William Holtzclaw,
who groped his way up from a negro cabin, caught the sacred fire at
Tuskegee, did battle with misfortune and adversity, and now in his turn
is carrying on the good work. And for every such story that gets told
there are a hundred that are acted.
The wider leadership of the negroes by their own men is exemplified,--it
is not measured or exhausted,--by a pregnant little volume of essays
entitled _The Negro Problem_. Seven of its phases are discussed by
Booker Washington, Professor DuBois, Charles W. Chestnutt, Wilfred H.
Smith, H. T. Kealing, Paul Lawrence Dunbar, and T. Thomas Fortune. As a
collection, these essays are noteworthy for their cogency and clearness,
for their earnest and self-respectful plea for full justice and
opportunity, and their calmness and candor. The race that can speak for
itself in such tones has an assured future,--if democracy, evolution,
Christianity, are the ruling powers.
This story is concerned mainly with the slave and the freedman, but it
must also touch on his former master, now his neighbor and
fellow-citizen. The new South is far too ample a theme for a paragraph
or a chapter. But it must be said in a word that its main trait is the
substitution, for a territorial and slave-owning aristocracy, of an
industrial democracy. It is the coming of the new man,--laborious,
enterprising, pushing his way. His development began when the whole
community was set to work its way up from the impoverishment left by the
war. It was accelerated when new resources were found, when coal and
iron mines were started, when cotton manufacturing began where the
cotton is grown. New types of character and society are developing, yet
blending with the remnant of the old.
Politics, in all its forms, plays a smaller part in to-day's society
than in that of fifty years ago. Not only has the South never regained
its old ascendency at Washington, but it has not stood, and does not
stand, for any distinct set of ideas or principles in the national life.
It has clung closely together, under the influence of old sentiments
and lingering apprehensions. In its fear of a recurrence of "negro
domination," it has lost touch with the living questions of to-day and
to-morrow. "The Solid South" has meant a secure contingent of electoral
votes for the Democratic Presidential candidate,--whether he stood for a
gold or a silver currency, for revenue reform or its opposite, for
radicalism or conservatism,--and a solid array of members in Senate and
House equally without pilotage on living issues. Until the South breaks
away from its fetish of past fears and prejudices, it cannot rise to its
proper opportunities of statesmanship.
Yet better than the old-time absorption in Federal politics and the
prizes of the Capitol is the more diversified life of the South to-day.
It is being swept into the current of industrialism--with its energies,
its prizes, its perils. In other directions, too, the new life of the
South flows free and strong. It is creating a literature,--a branch of
American literature,--incomparably beyond any product of its earlier
days. After what may be called a literature of statesmanship,--the work
of Washington, Jefferson, Madison, Marshall,--the old South was almost
wholly barren of original scholarship and creative genius. Now it bears
a harvest so rich that one cannot here begin to classify or to name. The
war-time is bearing an aftermath, of less importance in its romances,
but admirable and delightful in its biographies and reminiscences. Of
these the most notable feature, full as they are of vivid human interest
and striking personal characteristics,--is the freedom from rancor, the
generosity toward old foes which seems even unconscious of any necessity
to forgive. And in these personal sketches there are disclosed certain
broad yet distinct types of manhood and womanhood, the special Southern
contributions to the composite American. In general literature, too,
the South is doing its full share. In its histories, the note of
provincialism still lingers,--inevitably, and not blamably. The Southern
essayist or historian naturally gravitates to the past of his own
section,--and naturally he seeks to vindicate his comrades or his
ancestors, and to interpret the past from their standpoint. But,
compared with the provincialism of the South of 1860, he is a
cosmopolitan.
The new South is doing perhaps its best work in education. Its leaders
are both raising and widening their standards,--they are reaching out
toward modern and progressive ways, while they are trying to amplify
their systems so as to include the whole youthful population. Their
intelligence and enthusiasm are seen alike in the ancient universities
like that of Virginia, in the younger colleges such as Roanoke and
Berea, and in the leaders of the public schools. Intelligence,
enthusiasm, devotion,--all are needed, and all will be tasked to the
utmost. For the education of the people's children, everywhere the most
pressing of common concerns, and the most perplexing in the transition
from old to new ideas and methods--bears with especial weight and
importunity upon the South. Its thinly-spread population, its still
limited resources of finance, the presence of the two races with their
separate and common needs,--all set a gigantic task to the South, and
one that calls for sympathy and aid from the nation at large.