Chapter XII: Hirelings in the Places of Public Servants
IF the highly educated Negroes have not learned better the simple lessons of life one cannot expect the laboring classes to conduct themselves differently. In the large number of cases the employers of Negroes in common labor, in which most of them are now engaged, assert that there is no hope for advancement of Negroes in their employ because Negroes will not work under foremen of their own color. In other words, the average Negro has not yet developed to the point that one is willing to take orders from another of his own race.
While it is true that such an answer is often given as a mere excuse for not placing Negroes in responsible positions when it can be done without any particular trouble, the investigation among Negroes themselves reveals numerous facts to prove that there is more truth than falsehood in this statement. Hundreds of employes of African blood frankly say that they will not work under a Negro. One is afraid that the other may prosper more than he does and be recognized accordingly.
Some of these instances are interesting. A head of one of the Government departments, in which Negro women are employed to do unskilled labor, reports that he placed in charge of the group of these workers an intelligent colored woman who seemed to have all of the necessary qualifications which he had found in other women thus employed. Those working under her, however, refused to obey instructions, kept the place in turmoil and soon destroyed the morale of the whole force. As soon as he placed a white woman in charge, however, order was reestablished on the premises, and everything moved along smoothly.
Another employer conducting a wholesale business placed a Negro foreman in charge of others of his race to function as one of the important departments of the establishment. The Negroes working under him, who had formerly taken orders without question from the white foreman, soon undertook to take liberties with the promoted Negro and to ignore his orders. Knowing that the Negro foreman was well qualified, however, and being personally interested in him, the employer instead of doing what so many others under such circumstances had done, dismissed those who refused to cooperate and supplied the vacancies with others until an efficient working force could thus be obtained. Only a few employers, however, have had such patience and have manifested such interest in the advancement of the Negro. As a rule they merely dispose of Negro foremen with the excuse that one Negro will not take orders from another.
This refusal of Negroes to take orders from one another is due largely to the fact that slaveholders taught their bondmen that they were as good as or better than any others and, therefore, should not be subjected to any member of their race. If they were to be subordinated to some one it should be to the white man of superior culture and social position. This keeps the whole race on a lower level, restricted to the atmosphere of trifles which do not concern their traducers. The greater things of life which can be attained only by wise leadership, then, they have no way to accomplish.
The strong have always used this as a means of dealing with the so-called weaker races of the world. The Caucasian arrays the one against the other so that they may never combine their forces and thus deprive their so-called superiors of control over them, which they could easily do if organized. One white man was thus able to maintain himself on a plantation where there were thirty or forty slaves because the Negroes were mis-educated in such a way as to keep them divided into distinct factions. In petty strife their power would be lost in the process of attrition. Today we find the same thing in Africa where this end is reached by embittering one tribe against another; and it worked the same way in India until recently when it began to break down under the masterful leadership of Mahatma Gandhi.
The Negroes of the United States have followed leadership slavishly but sometimes unfortunately that of those leaders who are selected for them by the traducers of the race. The enemies of the race, for example, will find a Negro willing to do certain things they desire to have accomplished and will finance him and give him sufficient publicity to get before the world, for the few favors which he may dispense among his followers as a result of his influence and economic position will bring to him the adequate number of Negroes for the constituency which he desires.
Negroes, however, sometimes choose their own leaders but unfortunately they are too often of the wrong kind. Negroes do not readily follow persons with constructive programs. Almost any sort of exciting appeal or trivial matter presented to them may receive immediate attention and temporarily at least liberal support. When the bubble collapses, of course, these same followers will begin to decry Negro leadership and call these misrepresentatives of the group rascals and scoundrels. Inasmuch as they have failed to exercise foresight, however, those who have deceived them should not be blamed so much as those who have liberally supported these impostors. Yet the fault here is not inherently in the Negro but in what he has been taught.
The Negroes' point of view, therefore, must be changed before they can construct a program which will bring them out of the wilderness. For example, no good can be expected from one of our teachers who said that she had to give up her class in Sunday school to accept an extra job of waiting on table at that hour because she had bought a twenty-four-hundred-dollar coat and her husband had purchased an expensive car. Such a teacher has no message for the Negro child. Her example would tend to drag the youth downward, and the very thought of having such a person in the schoolroom is most depressing.
We must feel equally discouraged when we see a minister driving up to his church on Sunday morning in a Cadillac. He does not come to feed the multitude spiritually. He comes to fleece the flock. The appeal he makes is usually emotional. While the people are feeling happy the expensive machine is granted, and the prolonged vacation to use it is easily financed. Thus the thoughtless drift backward toward slavery.
When you see a physician drive to one's door in his Pierce Arrow, you cannot get the impression he has come to treat the patient for a complaint. He has come to treat him for a dollar. Such physicians, as a rule, know less and less medicine as the years go by, although they make much money by learning human psychology and using it for personal gain. With leeches of this type feeding upon an all but impoverished people and giving them nothing back there can be no hope for advancement.
No people can go forward when the majority of those who should know better have chosen to go backward, but this is exactly what most of our misleaders do. Not being learned in the history and background of the race, they figure out that there is no hope for the masses; and they decide, then, that the best thing they can do is to exploit these people for all they can and use the accumulations selfishly. Such persons have no vision and therefore perish at their own hands.
It is an injustice to the Negro, however, to mis-educate him and suffer his manners to be corrupted from infancy unto old age and then blame him for making the mistakes which such guidance necessitates. "People who have been restricted and held down naturally condescend to the lower levels of delinquency. When education has been entirely neglected or improperly managed we see the worst passions ruling with uncontrolled and incessant sway. Good sense degenerates into craft, anger wrangles into malignity, restraint which is thought most solitary comes too late, and the most judicial admonitions are urged in vain."
Philosophers have long conceded, however, that every man has two educations: "that which is given to him, and the other that which he gives himself. Of the two kinds the latter is by far the more desirable. Indeed all that is most worthy in man he must work out and conquer for himself. It is that which constitutes our real and best nourishment. What we are merely taught seldom nourishes the mind like that which we teach ourselves."
The same eternal principle applies to a race forced to live apart from others as a separate and distinct group. Inasmuch as the education of the Negro has come from without we can clearly see that he has received only a part of the development which he should have undergone or he has developed negatively. The Negro lacks mental power, which cannot be expected from ill-fed brains.
This naturally brings up a serious question. The people on the outside, who are directing the race from afar, will take this condition of affairs as evidence that the Negro is not prepared for leadership. What they ought to say is that they have not prepared the Negro to assume the responsibility of his own uplift. Instead of doing this, however, they play up this result of their own failure as an argument for imposing upon the Negro race the guidance of others from without.
As to whether or not a white man should be a leader of the Negroes may be dismissed as a silly question. What has the color to do with it? Such a worker may be white, brown, yellow, or red, if he is heart and soul with the people whom he would serve. It just happens, however, that most white men now in control of Negro institutions are not of this required type. Practically all of those with whom I have talked and communicated believe in imposing some sort of disability upon Negroes. Some object to the freedom of intermarriage as a substitute for concubinage, scoff at the idea of the enfranchisement of the Negroes, approve their segregation, and justify the economic exploitation of the race. Now if these are the persons to elevate the Negroes, to what point do they expect to lift them, and what will the Negroes be when they get there?
With this same thought in mind a white director of Negroes recently said to the author:
"I realize that I have no useful function in my present position as a president of a Negro institution. I do not approve of their aspirations to many things. I cannot accept the students in my house as I would white students because it might lead to an interracial romance. Marrying is such a difficult problem at the best that I should not like to see one of my children make a failure in life by marrying a Negro."
"In other words," continued he, "we live in two different worlds. While I am among them I cannot become a part of them. How then can I help them under these circumstances?"
I am acquainted with another white educator at the head of a Negro institution, who will not address a colored girl as Miss, and to avoid the use of a title in speaking to women of the race he addresses them as his kin. One of them was sharp enough to reply to him thus when he accosted her as auntie:
"Oh, I am so glad that I have found my lost relatives at last. My mother often told me that I had some distinguished kin, and just to think that you are my nephew makes me feel glad."
Another such exploiter in charge of a Negro college never wears his hat on the campus. His confidential explanation is that he might have to lift it when he meets a Negro woman. Of course, that would never do. "White supremacy" would be lost in the Negro school.
As we realize more and more that education is not merely imparting information which is expected to produce certain results, we see very clearly the inconsistency of the position of white persons as executives of Negro institutions. These misfits belong to the very group working out the segregation of the Negro, and they come into these institutions mainly to earn a living. They make no particular contribution to the development of education, for they are not scholarly enough to influence educational theory; and they are so far out of sympathy with the Negro that they cannot make any contribution to educational practice. These "foreigners" are not bringing to such institutions large sums of money which the Negroes cannot obtain, for the institutions now directed by Negroes are receiving larger appropriations than those under the management of whites.
Our so-called thinkers, however, seldom see the inevitable results of this unsound policy. Not long ago when the author wrote the textbook entitled NEGRO MAKERS OF HISTORY it was adversely criticised by a Negro who said that the book should have had as an illustration the cut of the white man who established a certain Negro college. The author had to explain that the book was to give an account of what the Negro has done, not of what has been done for him.
The school referred to, moreover, was in no sense a Negro school. It had very few Negro teachers and only one Negro trustee. The policy of the school was determined altogether by others without giving the Negro credit for having a thought on education. In other words, it was merely a school which Negroes were permitted to attend. If they picked up here and there something to help them, well and good; if not, may God help them!
It is all right to have a white man as the head of a Negro college or to have a red man at the head of a yellow one, if in each case the incumbent has taken out his naturalization papers and has identified himself as one of the group which he is trying to serve. It seems that the white educators of this day are unwilling to do this, and for that reason they can never contribute to the actual development of the Negro from within. You cannot serve people by giving them orders as to what to do. The real servant of the people must live among them, think with them, feel for them, and die for them.
The white worker in Negro institutions, too, can never be successful without manifesting some faith in the people with whom he has cast his lot. His efforts must not be merely an attempt to stimulate their imitation of things in a foreign sphere. He must study his community sufficiently to discover the things which have a trend in the proper direction that he may stimulate such forces and thus help the community to do better the good things which it may be capable of doing and at the same time may be interested in doing. If these people are to be brought the ideas of "foreigners," and must be miraculously transformed into something else before anything can be made of them, such effort will be a fruitless task like most of the so-called education and uplift of the Negroes in America.
The Negro, in spite of his confinement to the ghetto, has some opportunities to develop his special capacities if they are properly studied and understood. The real servant of the people, then, will give more attention to those to be served than to the use that somebody may want to make of them. He will be more concerned with what he can do to increase the ease, comfort, and happiness of the Negro than with how the Negro may be used to contribute to the ease, comfort, and happiness of others.
The servant of the people, unlike the leader, is not on a high horse elevated above the people and trying to carry them to some designated point to which he would like to go for his own advantage. The servant of the people is down among them, living as they live, doing what they do and enjoying what they enjoy. He may be a little better informed than some other members of the group; it may be that he has had some experience that they have not had, but in spite of this advantage he should have more humility than those whom he serves, for we are told that "Whosoever is greatest among you, let him be your servant."
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