The Wife of his Youth - Charles W. Chesnutt (new reading .txt) 📗

the moral effect of injustice upon those who suffer from it; I refer rather to the practical consequences which may be appreciated by any mind. No country is free in which the way upward is not open for every man to try, and for every properly qualified man to attain whatever of good the community life may offer. Such a condition does not exist, at the South, even in theory, for any man of color. In no career can such a man compete with white men upon equal terms. He must not only meet the prejudice of the individual, not only the united prejudice of the white community; but lest some one should wish to treat him fairly, he is met at every turn with some legal prohibition which says, "Thou shalt not," or "Thus far shalt thou go and no farther." But the Negro race is viable; it adapts itself readily to circumstances; and being thus adaptable, there is always the temptation to

  "Crook the pregnant hinges of the knee,
   Where thrift may follow fawning."

He who can most skillfully balance himself upon the advancing or receding wave of white opinion concerning his race, is surest of such measure of prosperity as is permitted to men of dark skins. There are Negro teachers in the South—the privilege of teaching in their own schools is the one respectable branch of the public service still left open to them—who, for a grudging appropriation from a Southern legislature, will decry their own race, approve their own degradation, and laud their oppressors. Deprived of the right to vote, and, therefore, of any power to demand what is their due, they feel impelled to buy the tolerance of the whites at any sacrifice. If to live is the first duty of man, as perhaps it is the first instinct, then those who thus stoop to conquer may be right. But is it needful to stoop so low, and if so, where lies the ultimate responsibility for this abasement?

I shall say nothing about the moral effect of disfranchisement upon the white people, or upon the State itself. What slavery made of the Southern whites is a matter of history. The abolition of slavery gave the South an opportunity to emerge from barbarism. Present conditions indicate that the spirit which dominated slavery still curses the fair section over which that institution spread its blight.

And now, is the situation remediless? If not so, where lies the remedy? First let us take up those remedies suggested by the men who approve of disfranchisement, though they may sometimes deplore the method, or regret the necessity.

Time, we are told, heals all diseases, rights all wrongs, and is the only cure for this one. It is a cowardly argument. These people are entitled to their rights to-day, while they are yet alive to enjoy them; and it is poor statesmanship and worse morals to nurse a present evil and thrust it forward upon a future generation for correction. The nation can no more honestly do this than it could thrust back upon a past generation the responsibility for slavery. It had to meet that responsibility; it ought to meet this one.

Education has been put forward as the great corrective—preferably industrial education. The intellect of the whites is to be educated to the point where they will so appreciate the blessings of liberty and equality, as of their own motion to enlarge and defend the Negro's rights. The Negroes, on the other hand, are to be so trained as to make them, not equal with the whites in any way—God save the mark!—this would be unthinkable!—but so useful to the community that the whites will protect them rather than lose their valuable services. Some few enthusiasts go so far as to maintain that by virtue of education the Negro will, in time, become strong enough to protect himself against any aggression of the whites; this, it may be said, is a strictly Northern view.

It is not quite clearly apparent how education alone, in the ordinary meaning of the word, is to solve, in any appreciable time, the problem of the relations of Southern white and black people. The need of education of all kinds for both races is wofully apparent. But men and nations have been free without being learned, and there have been educated slaves. Liberty has been known to languish where culture had reached a very high development. Nations do not first become rich and learned and then free, but the lesson of history has been that they first become free and then rich and learned, and oftentimes fall back into slavery again because of too great wealth, and the resulting luxury and carelessness of civic virtues. The process of education has been going on rapidly in the Southern States since the Civil War, and yet, if we take superficial indications, the rights of the Negroes are at a lower ebb than at any time during the thirty-five years of their freedom, and the race prejudice more intense and uncompromising. It is not apparent that educated Southerners are less rancorous than others in their speech concerning the Negro, or less hostile in their attitude toward his rights. It is their voice alone that we have heard in this discussion; and if, as they state, they are liberal in their views as compared with the more ignorant whites, then God save the Negro!

I was told, in so many words, two years ago, by the Superintendent of Public Schools of a Southern city that "there was no place in the modern world for the Negro, except under the ground." If gentlemen holding such opinions are to instruct the white youth of the South, would it be at all surprising if these, later on, should devote a portion of their leisure to the improvement of civilization by putting under the ground as many of this superfluous race as possible?

The sole excuse made in the South for the prevalent injustice to the Negro is the difference in race, and the inequalities and antipathies resulting therefrom. It has nowhere been declared as a part of the Southern program that the Negro, when educated, is to be given a fair representation in government or an equal opportunity in life; the contrary has been strenuously asserted; education can never make of him anything but a Negro, and, therefore, essentially inferior, and not to be safely trusted with any degree of power. A system of education which would tend to soften the asperities and lessen the inequalities between the races would be of inestimable value. An education which by a rigid separation of the races from the kindergarten to the university, fosters this racial antipathy, and is directed toward emphasizing the superiority of one class and the inferiority of another, might easily have disastrous, rather than beneficial results. It would render the oppressing class more powerful to injure, the oppressed quicker to perceive and keener to resent the injury, without proportionate power of defense. The same assimilative education which is given at the North to all children alike, whereby native and foreign, black and white, are taught side by side in every grade of instruction, and are compelled by the exigencies of discipline to keep their prejudices in abeyance, and are given the opportunity to learn and appreciate one another's good qualities, and to establish friendly relations which may exist throughout life, is absent from the Southern system of education, both of the past and as proposed for the future. Education is in a broad sense a remedy for all social ills; but the disease we have to deal with now is not only constitutional but acute. A wise physician does not simply give a tonic for a diseased limb, or a high fever; the patient might be dead before the constitutional remedy could become effective. The evils of slavery, its injury to whites and blacks, and to the body politic, were clearly perceived and acknowledged by the educated leaders of the South as far back as the Revolutionary War and the Constitutional Convention, and yet they made no effort to abolish it. Their remedy was the same—time, education, social and economic development;—and yet a bloody war was necessary to destroy slavery and put its spirit temporarily to sleep. When the South and its friends are ready to propose a system of education which will recognize and teach the equality of all men before the law, the potency of education alone to settle the race problem will be more clearly apparent.

At present even good Northern men, who wish to educate the Negroes, feel impelled to buy this privilege from the none too eager white South, by conceding away the civil and political rights of those whom they would benefit. They have, indeed, gone farther than the Southerners themselves in approving the disfranchisement of the colored race. Most Southern men, now that they have carried their point and disfranchised the Negro, are willing to admit, in the language of a recent number of the Charleston Evening Post, that "the attitude of the Southern white man toward the Negro is incompatible with the fundamental ideas of the republic." It remained for our Clevelands and Abbotts and Parkhursts to assure them that their unlawful course was right and justifiable, and for the most distinguished Negro leader to declare that "every revised Constitution throughout the Southern States has put a premium upon intelligence, ownership of property, thrift and character." So does every penitentiary sentence put a premium upon good conduct; but it is poor consolation to the one unjustly condemned, to be told that he may shorten his sentence somewhat by good behavior. Dr. Booker T. Washington, whose language is quoted above, has, by his eminent services in the cause of education, won deserved renown. If he has seemed, at times, to those jealous of the best things for their race, to decry the higher education, it can easily be borne in mind that his career is bound up in the success of an industrial school; hence any undue stress which he may put upon that branch of education may safely be ascribed to the natural zeal of the promoter, without detracting in any degree from the essential value of his teachings in favor of manual training, thrift and character-building. But Mr. Washington's prominence as an educational leader, among a race whose prominent leaders are so few, has at times forced him, perhaps reluctantly, to express himself in regard to the political condition of his people, and here his utterances have not always been so wise nor so happy. He has declared himself in favor of a restricted suffrage, which at present means, for his own people, nothing less than complete loss of representation—indeed it is only in that connection that the question has been seriously mooted; and he has advised them to go slow in seeking to enforce their civil and political rights, which, in effect, means silent submission to injustice. Southern white men may applaud this advice as wise, because it fits in with their purposes; but Senator McEnery of Louisiana, in a recent article in the Independent, voices the Southern white opinion of such acquiescence when he says: "What other race would have submitted so many years to slavery without complaint? What other race would have submitted so quietly to disfranchisement? These facts stamp his [the Negro's] inferiority to the white race." The time to philosophize about the good there is in evil, is not while its correction is still possible, but, if at all, after all hope of correction is past. Until then it calls for nothing but rigorous condemnation. To try to read any good thing into these fraudulent Southern constitutions, or to accept them as an accomplished fact, is to condone a crime against one's race. Those who commit crime should bear the odium. It is not a pleasing spectacle to see the robbed applaud the robber. Silence were better.

It has become fashionable to question the wisdom of the Fifteenth Amendment. I believe it to have been an act of the highest statesmanship, based upon the fundamental idea of this Republic, entirely justified by conditions; experimental in its nature, perhaps, as every new thing must be, but just in principle; a choice between methods, of which it seemed to the great statesmen of that epoch the wisest and the best, and essentially the most just, bearing in mind the interests of the freedmen and the Nation, as well as the feelings of the Southern whites; never fairly tried, and therefore, not yet to be justly condemned. Not one of those who condemn it, has been able, even in the light of subsequent events, to suggest a better method by which the liberty and civil rights of the freedmen and their descendants could have been protected. Its abandonment, as I have shown, leaves this liberty and these rights frankly without any guaranteed protection. All the education which philanthropy or the State could offer as