Color Prejudice– Incidentally throughout this study the prejudice against the Negro has been again and again mentioned. It is time now to reduce this somewhat indefinite term to something tangible. Everybody speaks of the matter, everybody knows that it exists, but in just what form it shows itself or how influential it is few agree. In the Negro’s mind, color prejudice in Philadelphia is that widespread feeling of dislike for his blood, which keeps him and his children out of decent employment, from certain public conveniences and amusements, from hiring houses in many sections, and in general, from being recognized as a man. Negroes regard this prejudice as the chief cause of their present unfortunate condition. On the other hand most white people are quite unconscious of any such powerful and vindictive feeling; they regard color prejudice as the easily explicable feeling that intimate social intercourse with a lower race is not only undesirable but impracticable if our present standards of culture are to be maintained; and although they are aware that some people feel the aversion more intensely than others, they cannot see how such a feeling has much influence on the real situation or alters the social condition of the mass of Negroes.
As a matter of fact, color prejudice in this city is something between these two extreme views: it is not to-day responsible for all, or perhaps the greater part of the Negro problems, or of the disabilities under which the race labors; on the other hand it is a far more powerful social force than most Philadelphians realize. The practical results of the attitude of most of the inhabitants of Philadelphia toward persons of Negro descent are as follows:
1. As to getting work:
No matter how well trained a Negro may be, or how fitted for work of any kind, he cannot in the ordinary course of competition hope to be much more than a menial servant.
He cannot get clerical or supervisory work to do save in exceptional cases.
He cannot teach save in a few of the remaining Negro schools.
He cannot become a mechanic except for small transient jobs, and cannot join a trades union.
A Negro woman has but three careers open to her in this city: domestic service, sewing, or married life.
2. As to keeping work:
The Negro suffers in competition more severely than white men.
Change in fashion is causing him to be replaced by whites in the better paid positions of domestic service.
Whim and accident will cause him to lose a hard-earned place more quickly than the same things would affect a white man.
Being few in number compared with the whites the crime or carelessness of a few of his race is easily imputed to all, and the reputation of the good, industrious and reliable suffer thereby.
Because Negro workmen may not often work side by side with white workmen, the individual black workman is rated not by his own efficiency, but by the efficiency of a whole group of black fellow workmen which may often be low.
Because of these difficulties which virtually increase competition in his case, he is forced to take lower wages for the same work than white workmen.
3. As to entering new lines of work:
Men are used to seeing Negroes in inferior positions; when, therefore, by any chance a Negro gets in a better position, most men immediately conclude that he is not fitted for it, even before he has a chance to show his fitness.
If, therefore, he set up a store, men will not patronize him.
If he is put into public position men will complain.
If he gain a position in the commercial world, men will quietly secure his dismissal or see that a white man succeeds him.
4. As to his expenditure:
The comparative smallness of the patronage of the Negro, and the dislike of other customers makes it usual to increase the charges or difficulties in certain directions in which a Negro must spend money.
He must pay more house-rent for worse houses than most white people pay.
He is sometimes liable to insult or reluctant service in some restaurants, hotels and stores, at public resorts, theatres and places of recreation; and at nearly all barber shops.
5. As to his children:
The Negro finds it extremely difficult to rear children in such an atmosphere and not have them either cringing or impudent: if he impresses upon them patience with their lot, they may grow up satisfied with their condition; if he inspires them with ambition to rise, they may grow to despise their own people, hate the whites and become embittered with the world.
His children are discriminated against, often in public schools.
They are advised when seeking employment to become waiters and maids.
They are liable to species of insult and temptation peculiarly trying to children.
6. As to social intercourse:
In all walks of life the Negro is liable to meet some objection to his presence or some discourteous treatment; and the ties of friendship or memory seldom are strong enough to hold across the color line.
If an invitation is issued to the public for any occasion, the Negro can never know whether he would be welcomed or not; if he goes he is liable to have his feelings hurt and get into unpleasant altercation; if he stays away, he is blamed for indifference.
If he meet a lifelong white friend on the street, he is in a dilemma; if he does not greet the friend he is put down as boorish and impolite; if he does greet the friend he is liable to be flatly snubbed.
If by chance he is introduced to a white woman or man, he expects to be ignored on the next meeting, and usually is.
White friends may call on him, but he is scarcely expected to call on them, save for strictly business matters.
If he gain the affections of a white woman and marry her he may invariably expect that slurs will be thrown on her reputation and on his, and that both his and her race will shun their company.1
When he dies he cannot be buried beside white corpses.
7. The result:
Any one of these things happening now and then would not be remarkable or call for especial comment; but when one group of people suffer all these little differences of treatment and discriminations and insults continually, the result is either discouragement, or bitterness, or over-sensitiveness, or recklessness. And a people feeling thus cannot do their best.
Presumably the first impulse of the average Philadelphian would be emphatically to deny any such marked and blighting discrimination as the above against a group of citizens in this metropolis. Every one knows that in the past color prejudice in the city was deep and passionate; living men can remember when a Negro could not sit in a street car or walk many streets in peace. These times have passed, however, and many imagine that active discrimination against the Negro has passed with them. Careful inquiry will convince any such one of his error. To be sure a colored man to-day can walk the streets of Philadelphia without personal insult; he can go to theatres, parks and some places of amusement without meeting more than stares and discourtesy; he can be accommodated at most hotels and restaurants, although his treatment in some would not be pleasant. All this is a vast advance and augurs much for the future. And yet all that has been said of the remaining discrimination is but too true.
During the investigation of 1896 there was collected a number of actual cases, which may illustrate the discriminations spoken of. So far as possible these have been sifted and only those which seem undoubtedly true have been selected.
1. As to getting work.
It is hardly necessary to dwell upon the situation of the Negro in regard to work in the higher walks of life: the white boy may start in the lawyer’s office and work himself into a lucrative practice; he may serve a physician as office boy or enter a hospital in a minor position, and have his talent alone between him and affluence and fame; if he is bright in school, he may make his mark in a university, become a tutor with some time and much inspiration for study, and eventually fill a professor’s chair. All these careers are at the very outset closed to the Negro on account of his color; what lawyer would give even a minor case to a Negro assistant? or what university would appoint a promising young Negro as tutor? Thus the young white man starts in life knowing that within some limits and barring accidents, talent and application will tell. The young Negro starts knowing that on all sides his advance is made doubly difficult if not wholly shut off by his color. Let us come, however, to ordinary occupations which concern more nearly the mass of Negroes. Philadelphia is a great industrial and business centre, with thousands of foremen, managers and clerks–the lieutenants of industry who direct its progress. They are paid for thinking and for skill to direct, and naturally such positions are coveted because they are well paid, well thought-of and carry some authority. To such positions Negro boys and girls may not aspire no matter what their qualifications. Even as teachers and ordinary clerks and stenographers they find almost no openings. Let us note some actual instances:
A young woman who graduated with credit from the Girls’ Normal School in 1892, has taught in the kindergarten, acted as substitute, and waited in vain for a permanent position. Once she was allowed to substitute in a school with white teachers; the principal commended her work, but when the permanent appointment was made a white woman got it.
A girl who graduated from a Pennsylvania high school and from a business college sought work in the city as a stenographer and typewriter. A prominent lawyer undertook to find her a position; he went to friends and said, “Here is a girl that does excellent work and is of good character; can you not give her work?” Several immediately answered yes. “But,” said the lawyer, “I will be perfectly frank with you and tell you she is colored;” and not in the whole city could he find a man willing to employ her. It happened, however, that the girl was so light in complexion that few not knowing would have suspected her descent. The lawyer therefore gave her temporary work in his own office until she found a position outside the city. “But,” said he, “to this day I have not dared to tell my clerks that they worked beside a Negress.” Another woman graduated from the high school and the Palmer College of Shorthand, but all over the city has met with nothing but refusal of work.
Several graduates in pharmacy have sought to get their three years required apprenticeship in the city and in only one case did one succeed, although they offered to work for nothing. One young pharmacist came from Massachusetts and for weeks sought in vain for work here at any price; “I wouldn’t have a darky to clean out my store, much less to stand behind the counter,” answered one druggist. A colored man answered an advertisement for a clerk in the suburbs. “What do you suppose we’d want of a nigger?” was the plain answer. A graduate of the University of Pennsylvania in mechanical engineering, well recommended, obtained work in the city, through an advertisement, on account of his excellent record. He worked a few hours and then was discharged because he was found to be colored. He is now a waiter at the University Club, where his white fellow graduates dine. Another young man attended Spring Garden Institute and studied drawing for lithography. He had good references from the institute and elsewhere, but application at the five largest establishments in the city could secure him no work. A telegraph operator has hunted in vain for an opening, and two graduates of the Central High School have sunk to menial labor. “What’s the use of an education?” asked one. Mr. A–has elsewhere been employed as a traveling salesman. He applied for a position here by letter and was told he could have one. When they saw him they had no work for him.
Such cases could be multiplied indefinitely. But that is not necessary; one has but to note that, notwithstanding the acknowledged ability of many colored men, the Negro is conspicuously absent from all places of honor, trust or emolument, as well as from those of respectable grade in commerce and industry.
Even in the world of skilled labor the Negro is largely excluded. Many would explain the absence of Negroes from higher vocations by saying that while a few may now and then be found competent, the great mass are not fitted for that sort of work and are destined for some time to form a laboring class. In the matter of the trades, however, there can be raised no serious question of ability; for years the Negroes filled satisfactorily the trades of the city, and to-day in many parts of the South they are still prominent. And yet in Philadelphia a determined prejudice, aided by public opinion, has succeeded nearly in driving them from the field:
A– –, who works at a bookbinding establishment on Front street, has learned to bind books and often does so for his friends. He is not allowed to work at the trade in the shop, however, but must remain a porter at a porter’s wages.
B– –, is a brushmaker; he has applied at several establishments, but they would not even examine his testimonials. They simply said: “We do not employ colored people.”
C– –, is a shoemaker; he tried to get work in some of the large department stores. They “had no place” for him.
D– –, was a bricklayer, but experienced so much trouble in getting work that he is now a messenger…
Such is the tangible form of Negro prejudice in Philadelphia. Possibly some of the particular cases cited can be proven to have had extenuating circumstances unknown to the investigator; at the same time many not cited would be just as much in point. At any rate no one who has with any diligence studied the situation of the Negro in the city can long doubt but that his opportunities are limited and his ambition circumscribed about as has been shown. There are of course numerous exceptions, but the mass of the Negroes have been so often refused openings and discouraged in efforts to better their condition that many of them say, as one said, “I never apply–I know it is useless.” Beside these tangible and measurable forms there are deeper and less easily described results of the attitude of the white population toward the Negroes: a certain manifestation of a real or assumed aversion, a spirit of ridicule or patronage, a vindictive hatred in some, absolute indifference in others; all this of course does not make much difference to the mass of the race, but it deeply wounds the better classes, the very classes who are attaining to that to which we wish the mass to attain. Notwithstanding all this, most Negroes would patiently await the effect of time and commonsense on such prejudice did it not to-day touch them in matters of life and death; threaten their homes, their food, their children, their hopes. And the result of this is bound to be increased crime, inefficiency and bitterness.
It would, of course, be idle to assert that most of the Negro crime was caused by prejudice; the violent economic and social changes which the last fifty years have brought to the American Negro, the sad social history that preceded these changes, have all contributed to unsettle morals and pervert talents. Nevertheless it is certain that Negro prejudice in cities like Philadelphia has been a vast factor m aiding and abetting all other causes which impel a half-developed race to recklessness and excess. Certainly a great amount of crime can be without doubt traced to the discrimination against Negro boys and girls in the matter of employment. Or to put it differently, Negro prejudice costs the city something.
The connection of crime and prejudice is, on the other hand, neither simple nor direct. The boy who is refused promotion in his job as porter does not go out and snatch somebody’s pocketbook. Conversely the loafers at Twelfth and Kater streets, and the thugs in the county prison are not usually graduates of high schools who have been refused work. The connections are much more subtle and dangerous; it is the atmosphere of rebellion and discontent that unrewarded merit and reasonable but unsatisfied ambition make. The social environment of excuse, listless despair, careless indulgence and lack of inspiration to work is the growing force that turns black boys and girls into gamblers, prostitutes and rascals. And this social environment has been built up slowly out of the disappointments of deserving men and the sloth of the unawakened. How long can a city say to a part of its citizens, “It is useless to work; it is fruitless to deserve well of men; education will gain you nothing but disappointment and humiliation?” How long can a city teach its black children that the road to success is to have a white face? How long can a city do this and escape the inevitable penalty?
For thirty years and more Philadelphia has said to its black children: “Honesty, efficiency and talent have little to do with your success; if you work hard spend little and are good you may earn your bread and butter at those sorts of work which we frankly confess we despise; if you are dishonest and lazy, the State will furnish your bread free.” Thus the class of Negroes which the prejudices of the city have distinctly encouraged is that of the criminal, the lazy and the shiftless; for them the city teems with institutions and charities; for them there is succor and sympathy; for them Philadelphians are thinking and planning; but for the educated and industrious young colored man who wants work and not platitudes, wages and not alms, just rewards and not sermons–for such colored men Philadelphia apparently has no use.
What then do such men do? What becomes of the graduates of the many schools of tee city? The answer is simple: most of those who amount to anything leave the city, the others take what they can get for a livelihood. Let us for a moment glance at the statistics of three colored schools:
1. The 0. V. Catto Primary School.
2. The Robert Vaux Grammar School.
3. The Institute for Colored Youth.
There attended the Catto school, 1867-97, 5915 pupils. Of these there were promoted from the full course, 653. 129 of the latter are known to be in positions of higher grade; or taking out 93 who are still in school, there remain 36 as follows: 18 teachers, 10 clerks, 2 physicians, 2 engravers, 2 printers, 1 lawyer and 1 mechanic.
The other 524 are for the most part in service, laborers and housewives. Of the 36 more successful ones fully half are at work outside of the city.
Of the Vaux school there were, 1877-89, 76 graduates. Of these there are 16 unaccounted for; the rest are:
From one-half to two-thirds of these have been compelled to leave the city in order to find work; one, the artist, Tanner, whom France recently honored, could not in his native land much less in his native city find room for his talents. He taught school in Georgia in order to earn money enough to go abroad.
The Institute of Colored Youth has had 340 graduates, 1856-97; 57 of these are dead. Of the 283 remaining 91 are unaccounted for. The rest are:
|Nurses||2||Teacher of Cooking||1|
Here, again, nearly three-fourths of the graduates who have amounted to anything have had to leave the city for work. The civil engineer, for instance, tried in vain to get work here and finally had to go to New Jersey to teach.
There have been 9, possibly 11, colored graduates of the Central High School. These are engaged as follows:
|Clerks in service of city||2||Butler||1|
|Caterer||1||Unknown||3 or 5|
It is high time that the best conscience of Philadelphia awakened to her duty; her Negro citizens are here to remain; they can be made good citizens or burdens to the community; if we want them to be sources of wealth and power and not of poverty and weakness then they must be given employment according to their ability and encouraged to train that ability and increase their talents by the hope of reasonable reward. To educate boys and girls and then refuse them work is to train loafers and rogues.
From another point of view it could be argued with much cogency that the cause of economic stress, and consequently of crime, was the recent inconsiderate rush of Negroes into cities; and that the unpleasant results of this migration, while deplorable, will nevertheless serve to check the movement of Negroes to cities and keep them in the country where their chance for economic development is widest. This argument loses much of its point from the fact that it is the better class of educated Philadelphia-born Negroes who have the most difficulty in obtaining employment. The new immigrant fresh from the South is much more apt to obtain work suitable for him than the black boy born here and trained in efficiency. Nevertheless it is undoubtedly true that the recent migration has both directly and indirectly increased crime and competition. How is this movement to be checked? Much can be done by correcting misrepresentations as to the opportunities of city life made by designing employment bureaus and thoughtless persons; a more strict surveillance of criminals might prevent the influx of undesirable elements. Such efforts, however, would not touch the main stream of immigration. Back of that stream is the world-wide desire to rise in the world, to escape the choking narrowness of the plantation, and the lawless repression of the village, in the South. It is a search for better opportunities of living, and as such it must be discouraged and repressed with great care and delicacy, if at all. The real movement of reform is the raising of economic standards and increase of economic opportunity in the South. Mere land and climate without law and order, capital and skill, will not develop a country. When Negroes in the South have a larger opportunity to work, accumulate property, be protected in life and limb, and encourage pride and self-respect in their children, there will be a diminution in the stream of immigrants to Northern cities. At the same time if those cities practice industrial exclusion against these immigrants to such an extent that they are forced to become paupers, loafers and criminals, they can scarcely complain of conditions in the South. Northern cities should not, of course, seek to encourage and invite a poor quality of labor, with low standards of life and morals. The standards of wages and respectability should be kept up; but when a man reaches those standards in skill, efficiency and decency no question of color should, in a civilized community, debar him from an equal chance with his peers in earning a living…
A Final WordTwo sorts of answers are usually returned to the bewildered American who asks seriously: What is the Negro problem? The one is
straightforward and clear: it is simply this, or simply that, and one simple remedy long enough applied will in time cause it to disappear. The other answer is apt to be hopelessly involved and complex — to indicate no simple panacea, and to end in a somewhat hopeless –There it is; what can we do? Both of these sorts of answers have something of truth in them: the Negro problem looked at in one way is but the old world questions of ignorance, poverty, crime, and the dislike of the stranger. On the other hand it is a mistake to think that attacking each of these questions single-handed without reference to the others will settle the matter: a combination of social problems is far more than a matter of mere addition, — the combination itself is a problem. Nevertheless the Negro problems are not more hopelessly complex than many others have been. Their elements despite their bewildering complication can be kept clearly in view: they are after all the same difficulties over which the world has grown gray: the question as to how far human intelligence can be trusted and trained; as to whether we must always have the poor with us; as to whether it is possible for the mass of men to attain righteousness on earth; and then to this is added that question of questions: after all who are Men? Is every featherless biped to be counted a man and brother? Are all races and types to be joint heirs of the new earth that men have striven to raise in thirty centuries and more? Shall we not swamp civilization in barbarism and drown genius in indulgence if we seek a mythical Humanity which shall shadow all men? The answer of the early centuries to this puzzle was clear: those of any nation who can be called Men and endowed with rights are few: they are the privileged classes –the well-born and the accidents of low birth called up by the King. The rest, the mass of the nation, the p–bel, the mob, are fit to follow, to obey, to dig and delve, but not to think or rule or play the gentleman. We who were born to another philosophy hardly realize how deep-seated and plausible this view of human capabilities and powers once was; how utterly incomprehensible this republic would have been to Charlemagne or Charles V or Charles I. We rather hasten to forget that once the courtiers of English kings looked upon the ancestors of most Americans with far greater contempt than these Americans look upon Negroes –and perhaps, indeed, had more cause. We forget that once French peasants were the “Niggers” of France, and that German princelings once
discussed with doubt the brains and humanity of the bauer.
Much of this –or at least some of it –has passed and the world has glided by blood and iron into a wider humanity, a wider respect for simple manhood unadorned by ancestors or privilege. Not that we have discovered, as some hoped and some feared, that all men were created free and equal, but rather that the differences in men are not so vast as we had assumed. We still yield the well-born the advantages of birth, we still see that each nation has its dangerous flock of fools and rascals; but we also find most men have brains to be cultivated and souls to be saved.
And still this widening of the idea of common Humanity is of slow growth and to-day but dimly realized. We grant full citizenship in the World Commonwealth to the
“Anglo-Saxon” (whatever that may mean), the Teuton and the Latin; then with just a shade of reluctance we extend it to the Celt and Slav. We half deny it to the yellow races of Asia, admit the brown Indians to an ante-room only on the strength of an undeniable past; but with the Negroes of Africa we come to a full stop, and in its heart the civilized world with one accord denies that these come within the pale of nineteenth-century Humanity. This feeling, widespread and deep-seated, is, in America, the vastest of the Negro problems; we have, to be sure, a threatening problem of ignorance but the ancestors of most Americans were far more ignorant than the freedmen’s sons; these ex-slaves are poor but not as poor as the Irish peasants used to be; crime is rampant but not more so, if as much, as in Italy; but the difference is that the ancestors of the English and the Irish and the Italians were felt to be worth educating, helping and guiding because they were men and brothers, while in America a census which gives a slight indication of the utter disappearance of the American Negro from the earth is greeted with ill-concealed delight.
Other centuries looking back upon the culture of the nineteenth would have a right to suppose that if, in a land of freemen, eight millions of human beings were found to be dying of disease, the nation would cry with one voice, “Heal them!” If they were staggering on in ignorance, it would cry, “Train them!” If they were harming themselves and others by crime, it would cry, “Guide them!” And such cries are heard and have been heard in the land; but it was not one voice and its volume has been ever broken by counter-cries and echoes, “Let them die!” “Train them like slaves!” “Let them stagger downward!”
This is the spirit that enters in and complicates all Negro social problems and this is a problem which only civilization and humanity can successfully solve. Meantime we have the other problems before us — we have the problems arising from the uniting of so many social questions about one centre. In such a situation we need only to avoid underestimating the difficulties on the one hand and overestimating them on the other. The problems are difficult, extremely difficult, but they are such as the world has conquered before and can conquer again. Moreover the battle involves more than a mere altruistic interest in an alien people. It is a battle for humanity and human culture. If in the hey-dey of the greatest of the world’s civilizations, it is possible for one people ruthlessly to steal another, drag them helpless across the water, enslave them, debauch them, and then slowly murder them by economic and social exclusion until they disappear from the face of the earth–if the consummation of such a crime be possible in the twentieth century, then our civilization is vain and the republic is a mockery and a farce.
But this will not be; first, even with the terribly adverse circumstances under which Negroes live, there is not the slightest likelihood of their dying out; a nation that has endured the slave-trade, slavery, reconstruction, and present prejudice three hundred years, and under it increased in numbers and efficiency, is not in any immediate danger of extinction. Nor is the thought of voluntary or involuntary emigration more than a dream of men who forget that there are half as many Negroes in the United States as Spaniards in Spain. If this be so then a few plain propositions may be laid down as axiomatic:
1. The Negro is here to stay.
2. It is to the advantage of all, both black and white, that every Negro should make the best of himself.
3. It is the duty of the Negro to raise himself by every effort to the standards of modern civilization and not to lower those standards in any degree.
4. It is the duty of the white people to guard their civilization against debauchment by themselves or others; but in order to do this it is not necessary to hinder and retard the efforts of an earnest people to rise, simply because they lack faith in the ability of that people.
5. With these duties in mind and with a spirit of self-help, mutual aid and co-operation, the two races should strive side by side to realize the ideals of the republic and make this truly a land of equal opportunity for all men.
The Duty of the Negroes
That the Negro race has an appalling work of social reform before it need hardly be said. Simply because the ancestors of the present white inhabitants of America went out of their way barbarously to mistreat and enslave the ancestors of the present black inhabitants gives those blacks no right to ask that the civilization and morality of the land be seriously menaced for their benefit. Men have a right to demand that the members of a civilized community be civilized; that the fabric of human culture, so laboriously woven, be not wantonly or ignorantly destroyed. Consequently a nation may rightly demand, even of a people it has consciously and intentionally wronged, not indeed complete civilization in thirty or one hundred years, but at least every effort and sacrifice possible on their part toward making themselves fit members of the community within a reasonable length of time; that thus they may early become a source of strength and help instead of a national burden. Modern society has too many problems of its own, too much proper anxiety as to its own ability to survive under its present organization, for it lightly to shoulder all the burdens of a less advanced people, and it can rightly demand that as far as possible and as rapidly as possible the Negro bend his energy to the solving of his own social problems –contributing to his poor, paying his share of the taxes and supporting the schools and public administration. For the accomplishment of this the Negro has a right to demand freedom for self-development, and no more aid from without than is really helpful for furthering that development. Such aid must of necessity he considerable: it must furnish schools and reformatories, and relief and preventive agencies; but the bulk of the work of raising the Negro must be done by the Negro himself, and the greatest help for him will be not to hinder and curtail and discourage his efforts. Against prejudice, injustice and wrong the Negro ought to protest energetically and continuously, but he must never forget that he protests because those things hinder his own efforts, and that those efforts are the key to his future.
And those efforts must be mighty and comprehensive, persistent, well-aimed and tireless; satisfied with no partial success, lulled to sleep by no colorless victories; and, above all, guided by no low selfish ideals; at the same time they must be tempered by common sense and rational expectation. In Philadelphia those efforts should first be directed toward a lessening of Negro crime; no doubt the amount of crime imputed to the race is exaggerated, no doubt features of the Negro’s environment over which he has no control, excuse much that is committed; but beyond all this the amount of crime that can without doubt rightly be laid at the door of the Philadelphia Negro is large and is a menace to a civilized people. Efforts to stop this crime must commence in the Negro homes; they must cease to be, as they often are, breeders of idleness and extravagance and complaint. Work, continuous and intensive; work, although it be menial and poorly rewarded; work, though done in travail of soul and sweat of brow, must be so impressed upon Negro children as the road to salvation, that a child would feel it a greater disgrace to be idle than to do the humblest labor. The homely virtues of honesty, truth and chastity must be instilled in the cradle, and although it is hard to teach self-respect to a people whose million fellow-citizens half-despise them, yet it must be taught as the surest road to gain the respect of others.
It is right and proper that Negro boys and girls should desire to rise as high in the world as their ability and just desert entitle them. They should be ever encouraged and urged to do so, although they should be taught also that idleness and crime are beneath and not above the lowest work. It should be the continual object of Negroes to open up better industrial chances for their sons and daughters. Their success here must of course rest largely with the white people, but not entirely. Proper co-operation among forty or fifty thousand colored people ought to open many chances of employment for their sons and daughters in trades, stores and shops, associations and industrial enterprises.
Further, some rational means of amusement should be furnished young folks. Prayer meetings and church socials have their place, but they cannot compete in attractiveness with the dance halls and gambling dens of the city. There is a legitimate demand for amusement on the part of the young which may be made a means of education, improvement and recreation. A harmless and beautiful amusement like dancing might with proper effort be rescued from its low and unhealthful associations and made a means of health and recreation. The billiard table is no more wedded to the saloon than to the church if good people did not drive it there. If the Negro homes and churches cannot amuse their young people, and if no other efforts are made to satisfy this want, then we cannot complain if the saloons and clubs and bawdy houses send these children to crime, disease and death.
There is a vast amount of preventive and rescue work which the Negroes themselves might do: keeping little girls off the street at night, stopping the escorting of unchaperoned young ladies to church and elsewhere, showing the dangers of the lodging system, urging the buying of homes and removal from crowded and tainted neighborhoods, giving lectures and tracts on health and habits, exposing the dangers of gambling and policy playing, and inculcating respect for women. Day-nurseries and sewing-schools, mothers’ meetings, the parks and airing places, all these things are little known or appreciated among the masses of Negroes, and their attention should be directed to them.
The spending of money is a matter to which Negroes need to give especial attention. Money is wasted to-day in dress, furniture, elaborate entertainments, costly church edifices, and “insurance” schemes, which ought to go toward buying homes, educating children, giving simple healthful amusement to the young, and accumulating something in the savings bank against a “rainy day.” A crusade for the savings bank as against the “insurance” society ought to be started in the Seventh Ward without delay.
Although directly after the war there was great and remarkable enthusiasm for education, there is no doubt but that this enthusiasm has fallen off, and there is to-day much neglect of children among the Negroes, and failure to send them regularly to school. This should be looked into by the Negroes themselves and every effort made to induce full regular attendance.
Above all, the better classes of the Negroes should recognize their duty toward the masses. They should not forget that the spirit of the twentieth century is to be the turning of the high toward the lowly, the bending of Humanity to all that is human; the recognition that in the slums of modern society lie the answers to most of our puzzling problems of organization and life, and that only as we solve those problems is our culture assured and our progress certain. This the Negro is far from recognizing for himself; his social evolution in cities like Philadelphia is approaching a medieval stage when the centrifugal forces of repulsion between social classes are becoming more powerful than those of attraction. So hard has been the rise of the better class of Negroes that they fear to fall if now they stoop to lend a hand to their fellows. This feeling is intensified by the blindness of those outsiders who persist even now in confounding the good and bad, the risen and fallen in one mass. Nevertheless the Negro must learn the lesson that other nations learned so laboriously and imperfectly, that his better classes have their chief excuse for being in the work they may do toward lifting the rabble. This is especially true in a city like Philadelphia which has so distinct and creditable a Negro aristocracy; that they do something already to grapple with these social problems of their race is true, but they do not yet do nearly as much as they must, nor do they clearly recognize their responsibility.
Finally, the Negroes must cultivate a spirit of calm, patient persistence in their attitude toward their fellow citizens rather than of loud and intemperate complaint. A man may be wrong, and know he is wrong, and yet some finesse must be used in telling him of it. The white people of Philadelphia are perfectly conscious that their Negro citizens are not treated fairly in all respects, but it will not improve matters to call names or impute unworthy motives to all men. Social reforms move slowly and yet when Right is reinforced by calm but persistent Progress we somehow all feel that in the end it must triumph.
The Duty of the Whites
There is a tendency on the part of many white people to approach the Negro question from the side which just now is of least pressing importance, namely, that of the social intermingling of races. The old query: Would you want your sister to marry a Nigger? still stands as a grim sentinel to stop much rational discussion. And yet few white women have been pained by the addresses of black suitors, and those who have easily got rid of them. The whole discussion is little less than foolish; perhaps a century from to-day we may find ourselves seriously discussing such questions of social policy, but it is certain that just as long as one group deems it a serious mesalliance to marry with another just so long few marriages will take place, and it will need neither law nor argument to guide human choice in such a matter. Certainly the masses of whites would hardly acknowledge that an active propaganda of repression was necessary to ward off intermarriage. Natural pride of race, strong on one side and growing on the other, may be trusted to ward off such mingling as might in this stage of development prove disastrous to both races. All this therefore is a question of the far-off future.
To-day, however, we must face the fact that a natural repugnance to close intermingling with unfortunate ex-slaves has descended to a discrimination that very seriously hinders them from being anything better. It is right and proper to object to ignorance and consequently to ignorant men; but if by our actions we have been responsible for their ignorance and are still actively engaged in keeping them ignorant, the argument loses its moral force. So with the Negroes: men have a right to object to a race so poor and ignorant and inefficient as the mass of the Negroes; but if their policy in the past is parent of much of this condition, and if to-day by shutting black boys and girls out of most avenues of decent employment they are increasing pauperism and vice, then they must hold themselves largely responsible for the deplorable results.
There is no doubt that in Philadelphia the centre and kernel of the Negro problem so far as the white people are concerned is the narrow opportunities afforded Negroes for earning a decent living. Such discrimination is morally wrong, politically dangerous, industrially wasteful, and socially silly. It is the duty of the whites to stop it, and to do so primarily for their own sakes. Industrial freedom of opportunity has by long experience been proven to be generally best for all. Moreover the cost of crime and pauperism, the growth of slums, and the pernicious influences of idleness and lewdness, cost the public far more than would the hurt to the feelings of a carpenter to work beside a black man, or a shop girl to stand beside a darker mate. This does not contemplate the wholesale replacing of white workmen for Negroes out of sympathy or philanthropy; it does mean that talent should be rewarded, and aptness used in commerce and industry whether its owner be black or white; that the same incentive to good, honest, effective work be placed before a black office boy as before a white one –before a black porter as before a white one; and that unless this is done the city has no right to complain that black boys lose interest in work and drift into idleness and crime. Probably a change in public opinion on this point to-morrow would not make very much difference in the positions occupied by Negroes in the city: some few would be promoted, some few would get new places–the mass would remain as they are; but it would make one vast difference: it would inspire the young to try harder, it would stimulate the idle and discouraged and it would take away from this race the omnipresent excuse for failure: prejudice. Such a moral change would work a revolution in the criminal rate during the next ten years. Even a Negro bootblack could black boots better if he knew he was a menial not because he was a Negro but because he was best fitted for that work.
We need then a radical change in public opinion on this point; it will not and ought not to come suddenly, but instead of thoughtless acquiescence in the continual and steadily encroaching exclusion of Negroes from work in the city, the leaders of industry and opinion ought to be trying here and there to open up new opportunities and give new chances to bright colored boys. The policy of the city to-day simply drives out the best class of young people whom its schools have educated and social opportunities trained, and fills their places with idle and vicious immigrants. It is a paradox of the times that young men and women from some of the best Negro families of the city?families born and reared here and schooled in the best traditions of this municipality have actually had to go to the South to get work, if they wished to be aught but chambermaids and bootblacks. Not that such work may not be honorable and useful, but that it is as wrong to make scullions of engineers as it is to make engineers of scullions. Such a situation is a disgrace to the city–a disgrace to its Christianity, to its spirit of justice, to its common sense; what can be the end of such a policy but increased crime and increased excuse for crime? Increased poverty and more reason to be poor? Increased political serfdom of the mass of black voters to the bosses and rascals who divide the spoils? Surely here lies the first duty of a civilized city.
Secondly, in their efforts for the uplifting of the Negro the people of Philadelphia must recognize the existence of the better class of Negroes and must gain their active aid and co-operation by generous and polite conduct. Social sympathy must exist between what is best in both races and there must no longer be the feeling that the Negro who makes the best of himself is of least account to the city of Philadelphia, while the vagabond is to be helped and pitied. This better class of Negro does not want help or pity, but it does want a generous recognition of its difficulties, and a broad sympathy with the problem of life as it presents itself to them. It is composed of men and women educated and in many cases cultured; with proper co-operation they could be a vast power in the city, and the only power that could successfully cope with many phases of the Negro problems. But their active aid cannot be gained for purely selfish motives, or kept by churlish and ungentle manners; and above all they object to being patronized.
Again, the white people of the city must remember that much of the sorrow and bitterness that surrounds the life of the American Negro comes from the unconscious prejudice and half-conscious actions of men and women who do not intend to wound or annoy. One is not compelled to discuss the Negro question with every Negro one meets or to tell him of a father who was connected with the Underground Railroad; one is not compelled to stare at the solitary black face in the audience as though it were not human; it is not necessary to sneer, or be unkind or boorish, if the Negroes in the room or on the street are not all the best behaved or have not the most elegant manners; it is hardly necessary to strike from the dwindling list of one’s boyhood and girlhood acquaintances or school-day friends all those who happen to have Negro blood, simply because one has not the courage now to greet them on the street. The little decencies of daily intercourse can go on, the courtesies of life be exchanged even across the color line without any danger to the supremacy of the Anglo-Saxon or the social ambition of the Negro. Without doubt social differences are facts not fancies and cannot lightly be swept aside; but they hardly need to be looked upon as excuses for downright meanness and incivility.
A polite and sympathetic attitude toward these striving thousands; a delicate avoidance of that which wounds and embitters them; a generous granting of opportunity to them; a seconding of their efforts, and a desire to reward honest success–all this, added to proper striving on their part, will go far even in our day toward making all men, white and black, realize what the great founder of the city meant when he named it the City of Brotherly Love.