It is said, no doubt truly enough, that a large part of the negroes are indifferent to the suffrage, and do not care to vote. But is this a desirable state of things? Taking the cla.s.s to whom the law awards the suffrage,--the men of some modest property qualification and intelligence,--is it well for the community that they should be indifferent to questions of taxation, of law-making, of courts and schools and roads and bridges? Is it not in every sense desirable that they should be encouraged to take an intelligent and active interest in such matters? John Graham Brooks tells of his recent observations in Gloucester county, Virginia, where whites and blacks have been co-operating for good local government, and the curse of liquor-selling has been restrained by the votes of a black majority. Surely we should all like to see that precedent widely followed. That is a very crude idea of politics which sees in it only a scramble for public offices.
That is an obsolete idea which construes Southern politics as a struggle for power between whites and blacks. Politics, in a large sense, is the common housekeeping of the community. It is the administration of the broadest and highest common interests. The importance to the Southern negro of the political function was greatly overrated when he emerged from chattelhood. But is there any wiser course now than to educate and train and encourage him to a living membership in the body politic?
In this connection we naturally recur to the relation of the national government to the negro problem. In general, the let-alone policy of the last twenty-eight years is likely to continue, and there is every reason why it should. The termination of Federal interference in 1877 was not due to criminal indifference or la.s.situde on the part of the North, or to political accident. It was essentially the gravitation of the nation to its normal position, after the shock of war and the adjustment of the vital changes involved in the abolition of slavery. Those changes recognized in the national Const.i.tution, and the new order set on its feet, it was natural, inevitable, and right, that the States should resume the control of their local affairs. The division of governmental functions between State and nation was one of the most fortunate circ.u.mstances of our birth-period; it was the ripening of our historical antecedents, felicitously grasped and molded by a group of great men. It rests on the fitness of each local community to handle its own affairs, while only the most general and fundamental interests are intrusted to the central authority. When the Southern States were left to themselves, they did some unwise and unjust things,--and there had been something of unwisdom and injustice in the time of Federal supervision--but on the whole it was the re-establishment of the normal order. The policy which naturally followed on the part of the general government was the avoidance of special legislation, especially of the restrictive kind.
But within its own sphere, the national government should follow those principles which are in the best sense American. Thus the executive, in its appointments to office, ought to recognize an equality of race, like that which the Const.i.tution affirm as to civil rights and the suffrage.
It is of vital moment that the American nation,--whatever local communities may do,--should not bar competent men from office because of race. Here as elsewhere,--the tools to him who can use them, the career open to the fit talent. This should hold good wherever the national executive acts, South as well as North. The principle should be applied with reasonable regard to the sentiments of the local community,--reasonable but not servile regard. In a city by character and tradition a stronghold of the white race, it seems unwise to give a princ.i.p.al office to a black man. But in a community where the black element is strong in numbers and in character, and where the dark race offers fit inc.u.mbents for office, there should be a fair number of such appointments. If it is said "This is offensive to the Southern people,"
the answer is, Who are the Southern people? Not the white people only, but the black people also.
As to legislation, a measure was recently proposed and somewhat discussed, which has perhaps pa.s.sed like other bubbles, but the proposal of which caused natural agitation and apprehension at the South. This was a scheme for applying the Fourteenth Amendment to the reduction of Congressional representation in the South in proportion to the negroes excluded from suffrage by the new State Const.i.tutions. Some such reduction may be permissible under the amendments,--for the later Fifteenth Amendment only forbids the States to limit suffrage by "color, race, or previous condition of servitude." Limitation by a property or educational test is not forbidden; but under the Fourteenth Amendment it might be made the ground for reducing a State"s representation in Congress. But when it has been said that the proposed measure of reduction is permissible under the Const.i.tution, there is nothing more in its favor. From the standpoint of its proposers, it would be only half-effective, for it could reach only those debarred by actual want of property or education; the larger exclusion by the unfair administration of election officers is an individual matter, beyond the cognizance of statute-books. But the weighty objection is that it would recognize, accept and confirm that very exclusion of the negro vote against which it professes to be aimed. It would only enforce a penalty, from which the gain would accrue solely to the Republican majority in Congress and the electoral college. The Republican party, it is safe to say, has too much virtue and intelligence in its rank and file to accept such a gain at such a cost. For the cost would be a bitter intensifying of race and sectional hostility. The Southern negro, his disfranchis.e.m.e.nt accepted and ratified by the North, would be freshly odious to his white neighbors on whom he had unconsciously brought this humiliation. The fast closing breach between the North and South would have a sharp and heavy wedge of division driven in. The peaceful forward movement of the nation--for forward it is, spite of some lurches and staggers--would be set back by a return to the old methods of sectional conflict. But indeed the proposal hardly merits so much s.p.a.ce as has here been given it. It is a scheme of politicians and not of the people, unhopeful even as a political scheme, unsupported by the sober thought of the North, utterly unlikely to be realized or seriously attempted.
There is another kind of legislative action which may well be seriously considered. Would it not be wise, just, and statesmanlike, for the nation to give financial aid to the tremendous work of public education with which the South is struggling? The Blair bill for this purpose,--in a word, an appropriation of $100,000,000, running through ten years, on the basis of illiteracy,--came very near success in Congress. It was defeated by an ardent championship in the North of local independence and self-reliance. It is questionable whether that championship was not misdirected. Here are States burdening themselves beyond their Northern neighbors, to give schooling for only a third of a year, and necessarily sometimes of inferior quality. The deficiency, compared with the standards of wealthier States, results in a widespread ignorance detrimental not only to the community but to the nation. The interests at stake are common to us all. The backlying cause of the trouble,--slavery and its accompaniments--was in a sense our common responsibility; we all ought to have united to get rid of it peaceably, and the North ought to have paid its share. For the dereliction the South has paid a terrible price. The North, too, suffered wofully, yet in far less measure. Would it not be the part of patriotism and statesmanship--of wisdom and good-will--that all should now take some share in lifting the load which weighs heaviest on the South, but hurts us all?
We are spending a hundred millions a year for a navy. Would not some of that money be put to better use in training our own citizens, who will otherwise go untaught? Someone has said: "The cost of one battleship would endow the higher education of the Southern negro for half a century to come."
It is not the negro only, it is his white neighbor also, for whom we are to provide. So to plan the provision that the money be honestly and wisely spent; to do it with just consideration of local feeling, yet on firm lines of American democracy--this would take study and sagacity.
But could study and sagacity be better applied than to make this idea practical? The project seems prompted by wise self-interest and by justice. The South is carrying more than its share of national expense, and without complaint. Our tariff system presses far heavier on the agricultural South than on the manufacturing North. Of our payment of pensions,--running up to $130,000,000 a year,--the South bears its proportion, though it is paid to men for fighting against her, and the South makes no remonstrance. Is it not simple justice, is it not a matter of national conscience and honor, that the whole nation should help her in educating the future citizens of the republic?
From this national aspect, we return to the more personal phases of our theme. Shall we touch on that subject whose very name seems to prohibit discussion?--what is called "social equality," or as others would prefer "social intimacy." Either phrase seems to evoke a phantom before which consideration and composure flee. But we may, as Epictetus suggests, say, "Appearances, wait for me a little; let me see who you are and what you are about, and put you to the test." Social equality--in what sense does it exist among white men? People find their a.s.sociates according to fitness and congeniality. Clean people prefer the society of clean people, and the dirty must go by themselves or change their habits. Men and women of refinement and good manners welcome the company of the refined and well-mannered. They do so no less if these pleasing traits are found in a j.a.panese, a Chinese, or, a Hindu. This is the custom of the civilized world. At the North, as already in Christendom at large, the same usage is coming to extend to the African. A gentleman, a lady, by breeding and education and behavior, is admitted to the society of other ladies and gentlemen, whether in the business office, the committee-room, or the home. When the Grand Army of the Republic in Ma.s.sachusetts this year chose their district commander, the almost unanimous choice fell on a soldier, a lawyer, and a gentleman, of African blood. When last fall the students of the Amherst agricultural college elected the captain of their football team, they took as their leader a young man of the dark race. A few years since a cla.s.s in Harvard awarded their highest honor, the cla.s.s oratorship, to Mr. Bruce of Mississippi, of negro blood. When a Springfield lawyer, meeting in Philadelphia an old cla.s.smate in the law school, accepted his invitation to dinner at his boarding-house, and there found himself among a score of ladies and gentlemen, all dark-skinned, elegant in dress and manners, agreeable in conversation, and meeting their guest with entire ease and composure,--he did not feel that the meeting had injured either him or them, or shaken the foundations of the social order. Such is the growing, if not the general, practice in the Northern States; such is the well-established custom of Christendom. If the white people of the Southern States, for reasons peculiar to their section, follow a different rule, they have still no occasion for wonder and dismay at the practice in other sections, or for indignation when the highest official in the American capital follows the general usage of the civilized world.
The reasons given by the Southern whites for their own course in the matter call no less for respectful consideration. They say: "We are encompa.s.sed and intermingled with a people of negro and mixed blood. If we a.s.sociate with them familiarly, the natural result will be intermarriage. There is no drawing the line short of that. Meet at the dining-table and in the drawing-room,--visit, study, play, a.s.sociate familiarly and intimately,--and the young people of the two races, in many instances, will pa.s.s through acquaintance and friendship to love and marriage. Then springs a mixed and degenerate race; then the white race, with its proud tradition, its high ideals, its grand power, shades off into an inferior, mongrel breed. Our inheritance, our civilization, our honor, bid us shut out and forbid that degeneracy at the very threshold."
Let it be a.s.sumed that for the present the white South resolutely maintains its att.i.tude of social separation. But let its defenders consider some of the consequences it involves, and make account with them as best they may. Does not this social code strongly confirm, and indeed carry as a necessary implication, that industrial separation which must work injuriously not only to the negro but to the community?
If the white gentleman will not a.s.sociate with a black gentleman in a committee on school or public affairs, if he will not admit him to his pew or his drawing-room, is it not to be expected that the white carpenter or mill-hand will refuse to work side by side with the black?
What that means where the black man is in a small minority, we see here at the North,--it shuts him out. Where he is in stronger force, as at the South, the refusal of industrial fellowship means growing bitterness, and the complication and aggravation of labor difficulties.
It all goes along together,--the social separation and the industrial.
Further, this means that each race is to be ignorant and aloof from the other, on its best side. The best side of every civilized people is seen in its homes. The white and the black homes of the South are strangers to each other. Edgar Gardner Murphy in his admirable book, _The Present South_, while he does not for a moment question the necessity of the social barrier, laments that ignorance of each other"s best which it involves. He dwells hopefully on that development of the family life which marks the negro"s best advance,--but what, he asks, can the white people really see or know of it? Surely it is a very grave matter to keep two intermingled peoples thus mutually ignorant of each other"s best.
If it be asked, "What course can reasonably be considered as a possible alternative to the jealous safeguarding of our race integrity?" the answer might suggest itself: "Simply deal with every man according to his fitness, his merits, and his needs, regardless of the color of his skin. Decide to-day"s questions on the broad principles of justice and humanity. Leave the ultimate relation of the races to those sovereign powers working through Nature and mankind, which we dimly understand, but with which we best co-operate by doing the right deed here and now."
Some things we say--and think, too,--when we are in debate with our opponents, and some other things we think when we quietly commune with ourselves. Any social ordinance or usage finds its final test when we bring it into the companionship of our highest ideal. We may here borrow an apologue:
"The other night I fell asleep when soothed by vivid memories of a visit to Charleston soon after the war. The place was then new to me, and the warmth of old friends from whom I had long been parted and the cordial hospitality of those now first met seemed to blend with the delicious atmosphere which soothed and charmed my senses. The memory prompted a dream, in which I sat again at that hospitable board, where my host had summoned a company to meet a special guest. The stranger delighted us all, partly by his suggestive comments, but still more by some subtle sympathy which moved us all to free and even intimate speech. Gradually the company enlarged; presently entered a man, and my host whispered to me, "That fellow tried to ruin me, but I can"t shut him out now"--and place was made. Then came in one with marked Jewish features, and the company drew their chairs together and made room for him. More intimate and sympathetic grew the talk,--strangely we all felt ourselves in a region of thought and feeling above our wont, and brought close together in it. It dawned on me "this Presence among us is the same that once walked in Jerusalem and Galilee." At that moment there appeared at the door a newcomer of dark hue. A frost fell on the company; they seemed to stiffen and close their ranks; the host"s face turned in trouble and uncertainty from the newcomer to the guest of honor. The Guest arose and spoke to the stranger,--"Take my place!" he said."
Each of us dreams his own dream, and thinks his own thought. Differ as we may, let us unite wherever we can in purpose and action. The perfect social ideal will be slow in realization, but it is to-day"s straightforward step along some plain path that is bringing us nearer to it. The black workman who every day does his best work; the white workman who welcomes him to his side; the trade-union that opens its doors alike to both colors; the teacher spending heart and brain for her pupils; the statesman planning justice and opportunity for all; the sheriff setting his life between his prisoner and the mob; the dark-skinned guest cheerfully accepting a lower place than his due at life"s feast; the white-skinned host saying, Friend, come up higher,--it is these who are solving the race problem.
Slowly but surely we are coming together. We confront our difficulties as a people, however we may differ among ourselves, with a oneness of spirit which is a help and pledge of final victory. We are one by our most sacred memories, by our dearest possessions, and by our most solemn tasks. Our discords are on the lower plane; when the rich, full voices speak, in whatever lat.i.tude and longitude, they chord with one another.
When Uncle Remus tells Miss Sally"s little boy about Brer Rabbit and Brer Fox, the children from the Gulf to the Lakes gather about his knees. Tom Sawyer and Huck Finn are claimed as comrades by all the boys between the Pen.o.bscot and the Rio Grande. Lanier"s verse rests on the shelf with Longfellow"s. The seer of Concord gives inspiration in Europe and India and j.a.pan. Frances Willard stands for the womanhood of the continent. When Fitzhugh Lee died, it was not Virginia only but America that mourned a son. When Mary Livermore pa.s.sed away, we all did honor to her heroic spirit. When Dunbar sings his songs, or DuBois speaks in the tones of scholar and poet, we all listen. The great emanc.i.p.ators of the successive generations,--Woolman, Lundy, Channing, Mrs. Stowe, Lincoln, Armstrong, Booker Washington--do we not all claim a share in them? Just as all Englishmen feel themselves heirs alike of the Puritan Hampden and the Royalist Falkland, so we Americans all pay our love and reverence to the heroes of our war,--Grant and Lee, Jackson and Sheridan, Johnston and Thomas, and all their peers.
And we are one by the common tasks that confront us. This problem of the races,--it is a challenge to do our best. "Impossible? What are we put into the world for, but to do the impossible in the strength of G.o.d?"
The rich man and the poor man, the employer and the laborer, must find some common ground of justice and harmony. The nation must be steered away from commercial greed and military glory, toward international arbitration, toward peace, toward universal brotherhood. Knowledge and faith are to join hands, and the human spirit is to reach n.o.bler heights. These are the tasks which we Americans are to meet and master--together.
The hope of Lincoln is finding its late fulfillment: "The mystic chords of memory, stretching from every battle-field and patriot grave"--Northern and Southern graves alike--"to every living heart and hearth-stone all over this broad land, will yet swell the chorus of the Union, when again touched, as surely they will be, by the better angels of our nature." The pathetic melody of the negro spirituals, the brave and rollicking strains of "Dixie," and the triumphant harmony of "The Star Spangled Banner," blend and interweave in the Symphony of America.
THE END