XII THE NEGRO PROBLEMS

The Negro, by W.E.B. Du Bois, [1915], at sacred-texts.com

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It is impossible to separate the population of the world accurately by race, since that is no scientific criterion by which to divide races. If we divide the world, however, roughly into African Negroes and Negroids, European whites, and Asiatic and American brown and yellow peoples, we have approximately 150,000,000 Negroes, 500,000,000 whites, and 900,000,000 yellow and brown peoples. Of the 150,000,000 Negroes, 121,000,000 live in Africa, 27,000,000 ¹ in the new world, and 2,000,000 in Asia.

What is to be the future relation of the Negro race to the rest of the world? The visitor from Altruria might see here no peculiar problem. He would expect the Negro race to develop along the lines of other human races. In Africa his economic and political development would restore and eventually outrun the ancient glories of Egypt, Ethiopia, and Yoruba; overseas the West Indies would become a new and nobler Africa, built in the very pathway of the new highway of commerce between East and West-the real sea route to India; while in the United States a large part of its citizenship (showing for perhaps centuries their dark descent, but nevertheless equal sharers of and contributors to the civilization of the West) would be the descendants of the wretched victims of the seventeenth, eighteenth, and nineteenth century slave trade.

This natural assumption of a stranger finds, however, lodging in the minds of few present-day thinkers. On the contrary, such an outcome is usually dismissed summarily. Most persons have accepted that tacit but clear modern philosophy which assigns to the white race alone the hegemony of the world and assumes that other races, and particularly the Negro race, will either be content to serve the

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interests of the whites or die out before their all-conquering march. This philosophy is the child of the African slave trade and of the expansion of Europe during the nineteenth century.

The Negro slave trade was the first step in modern world commerce, followed by the modern theory of colonial expansion. Slaves as an article of commerce were shipped as long as the traffic paid. When the Americas had enough black laborers for their immediate demand, the moral action of the eighteenth century had a chance to make its faint voice heard.

The moral repugnance was powerfully reënforced by the revolt of the slaves in the West Indies and South America, and by the fact that North America early began to regard itself as the seat of advanced ideas in politics, religion, and humanity.

Finally European capital began to find better investments than slave shipping and flew to them. These better investments were the fruit of the new industrial revolution of the nineteenth century, with its factory system; they were also in part the result of the cheapened price of gold and silver, brought about by slavery and the slave trade to the new world. Commodities other than gold, and commodities capable of manufacture and exploitation in Europe out of materials furnishable by America, became enhanced in value; the bottom fell out of the commercial slave trade and its suppression became possible.

The middle of the nineteenth century saw the beginning of the rise of the modern working class. By means of political power the laborers slowly but surely began to demand a larger share in the profiting industry. In the United States their demand bade fair to be halted by the competition of slave labor. The labor vote, therefore, first confined slavery to limits in which it could not live, and when the slave power sought to exceed these territorial limits, it was suddenly and unintentionally abolished.

As the emancipation of millions of dark workers took place in the West Indies, North and South America, and parts of Africa at this time, it was natural to assume that the uplift of this working class lay along the same paths with that of European and American whites. This was the first suggested solution of the Negro problem. Consequently these Negroes received partial enfranchisement, the beginnings of education, and some of the elementary rights of wage earners and property holders, while the independence of Liberia and Hayti was recognized. However, long before they were strong

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enough to assert the rights thus granted or to gather intelligence enough for proper group leadership, the new colonialism of the later nineteenth and twentieth centuries began to dawn. The new colonial theory transferred the reign of commercial privilege and extraordinary profit from the exploitation of the European working class to the exploitation of backward races under the political domination of Europe. For the purpose of carrying out this idea the European and white American working class was practically invited to share in this new exploitation, and particularly were flattered by popular appeals to their inherent superiority to "Dagoes," "Chinks," "Japs," and "Niggers."

This tendency was strengthened by the fact that the new colonial expansion centered in Africa. Thus in 1875 something less than one-tenth of Africa was under nominal European control, but the Franco-Prussian War and the exploration of the Congo led to new and fateful things. Germany desired economic expansion and, being shut out from America by the Monroe Doctrine, turned to Africa. France, humiliated in war, dreamed of an African empire from the Atlantic to the Red Sea. Italy became ambitious for Tripoli and Abyssinia. Great Britain began to take new interest in her African realm, but found herself largely checkmated by the jealousy of all Europe. Portugal sought to make good her ancient claim to the larger part of the whole southern peninsula. It was Leopold of Belgium who started to make the exploration and civilization of Africa an international movement. This project failed, and the Congo Free State became in time simply a Belgian colony. While the project was under discussion, the international scramble for Africa began. As a result the Berlin Conference and subsequent wars and treaties gave Great Britain control of 2,101,411 square miles of African territory, in addition to Egypt and the Egyptian Sudan with 1,600,000 square miles. This includes South Africa, Bechuanaland and Rhodesia, East Africa, Uganda and Zanzibar, Nigeria, and British West Africa. The French hold 4,106,950 square miles, including nearly all North Africa (except Tripoli) west of the Niger valley and Libyan Desert, and touching the Atlantic at four points. To this is added the Island of Madagascar. The Germans have 910,150 square miles, principally in Southeast and South-west Africa and the Kamerun. The Portuguese retain 787,500 square miles in Southeast and Southwest Africa. The Belgians have 900,000 square miles, while Liberia (43,000 square miles) and Abyssinia (350,000 square

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miles) are independent. The Italians have about 600,000 square miles and the Spanish less than 100,000 square miles.

This partition of Africa brought revision of the ideas of Negro uplift. Why was it necessary, the European investors argued, to push a continent of black workers along the paths of social uplift by education, trades-unionism, property holding, and the electoral franchise when the workers desired no change, and the rate of European profit would suffer?

There quickly arose then the second suggestion for settling the Negro problem. It called for the virtual enslavement of natives in certain industries, as rubber and ivory collecting in the Belgian Congo, cocoa raising in Portuguese Angola, and diamond mining in South Africa. This new slavery or "forced" labor was stoutly defended as a necessary foundation for implanting modern industry in a barbarous land; but its likeness to slavery was too clear and it has been modified, but not wholly abolished.

The third attempted solution of the Negro sought the result of the second by less direct methods. Negroes in Africa, the West Indies, and America were to be forced to work by land monopoly, taxation, and little or no education. In this way a docile industrial class working for low wages, and not intelligent enough to unite in labor unions, was to be developed. The peonage systems in parts of the United States and the labor systems of many of the African colonies of Great Britain an Germany illustrate this phase of solution. ¹ It is also illustrated in many of the West Indian islands where we have a predominant Negro population, and this population freed from slavery and partially enfranchised. Land and capital, however, have for the most part been so managed and monopolized that the black peasantry have been reduced to straits to earn a living in one of the richest parts of the world. The problem is now going to be intensified when the world's commerce begins to sweep through the Panama Canal.

All these solutions and methods, however, run directly counter to modern philanthropy, and have to be carried on with a certain concealment

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and half-hypocrisy which is not only distasteful in itself, but always liable to be discovered and exposed by some liberal or religious movement of the masses of men and suddenly overthrown. These solutions are, therefore, gradually merging into a fourth solution, which is to-day very popular. This solution says: Negroes differ from whites in their inherent genius and stage of development. Their development must not, therefore, be sought along European lines, but along their own native lines. Consequently the effort is made to-day in British Nigeria, in the French Congo and Sudan, in Uganda and Rhodesia to leave so far as possible the outward structure of native life intact; the king or chief reigns, the popular assemblies meet and act, the native courts adjudicate, and native social and family life and religion prevail. All this, however, is subject to the veto and command of a European magistracy supported by a native army with European officers. The advantage of this method is that on its face it carries no clue to its real working. Indeed it can always point to certain undoubted advantages: the abolition of the slave trade, the suppression of war and feud, the encouragement of peaceful industry. On the other hand, back of practically all these experiments stands the economic motive--the determination to use the organization, the land, and the people, not for their own benefit, but for the benefit of white Europe. For this reason education is seldom encouraged, Modern religious ideas are carefully limited, sound political development is sternly frowned upon, and industry is degraded and changed to the demands of European markets. The most ruthless class of white mercantile exploiters is allowed large liberty, if not a free hand, and protected by a concerted attempt to deify white men as such in the eyes of the native and in their own imagination. ¹

White missionary societies are spending perhaps as much as five million dollars a year in Africa and accomplishing much good, but at the same time white merchants are sending at least twenty million dollars' worth of European liquor into Africa each year, and the debauchery of the almost unrestricted rum traffic goes far to neutralize missionary effort.

Under this last mentioned solution of the Negro problems we

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Click to enlarge
Distribution of Negro Blood, Ancient and Modern

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may put the attempts at the segregation of Negroes and mulattoes in the United States and to some extent in the West Indies. Ostensibly this is "separation" of the races in society, civil rights, etc. In practice it is the subordination of colored people of all grades under white tutelage, and their separation as far as possible from contact with civilization in dwelling place, in education, and in public life.

On the other hand the economic significance of the Negro to-day is tremendous. Black Africa to-day exports annually nearly two hundred million dollars' worth of goods, and its economic development has scarcely begun. The black West Indies export nearly one hundred million dollars' worth of goods; to this must be added the labor value of Negroes in South Africa, Egypt, the West Indies, North, Central, and South America, where the result is blended in the common output of many races. The economic foundation of the Negro problem can easily be seen to be a matter of many hundreds of millions to-day, and ready to rise to the billions tomorrow.

Such figures and facts give some slight idea of the economic meaning of the Negro to-day as a worker and industrial factor. "Tropical Africa and its peoples are being brought more irrevocably every year into the vortex of the economic influences that sway the western world." ¹

What do Negroes themselves think of these their problems and the attitude of the world toward them? First and most significant, they are thinking. There is as yet no great single centralizing of thought or unification of opinion, but there are centers which are growing larger and larger and touching edges. The most significant centers of this new thinking are, perhaps naturally, outside Africa and in America: in the United States and in the West Indies; this is followed by South Africa and West Africa and then, more vaguely, by South America, with faint beginnings in East Central Africa, Nigeria, and the Sudan.

The Pan-African movement when it comes will not, however, be merely a narrow racial propaganda. Already the more far-seeing Negroes sense the coming unities: a unity of the working classes everywhere, a unity of the colored races, a new unity of men. The proposed economic solution of the Negro problem in Africa and America has turned the thoughts of Negroes toward a realization of the fact that the modern white laborer of Europe and America has

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the key to the serfdom of black folk, in his support of militarism and colonial expansion. He is beginning to say to these workingmen that, so long as black laborers are slaves, white laborers cannot be free. Already there are signs in South Africa and the United States of the beginning of understanding between the two classes.

In a conscious sense of unity among colored races there is to-day only a growing interest. There is slowly arising not only a curiously strong brotherhood of Negro blood throughout the world, but the common cause of the darker races against the intolerable assumptions and insults of Europeans has already found expression. Most men in this world are colored. A belief in humanity means a belief in colored men. The future world will, in all reasonable probability, be what colored men make it. In order for this colored world to come into its heritage, must the earth again be drenched in the blood of fighting, snarling human beasts, or will Reason and Good Will prevail? That such may be true, the character of the Negro race is the best and greatest hope; for in its normal condition it is at once the strongest and gentlest of the races of men: "Semper novi quid ex Africa!"

Footnotes

139:1 Sir Harry Johnston estimates 135,000,000 Negroes, of whom 24,591,000 live in America. See Inter-Racial Problems, p. 335.

142:1 The South African natives, in an appeal to the English Parliament, show in an astonishing way the confiscation o their land by the English. They say that in the Union of South Africa 1,250,000 whites own 264,000,000 acres of land, while the 4,500,000 natives have only 21,000,000 acres. On top of this the Union Parliament has passed a law making even the future purchase of land by Negroes illegal save in restricted areas!

143:1 The traveler Glave writes in the Century Magazine (LIII, 913): "Formerly [in the Congo Free State] an ordinary white man was merely called 'bwana' or 'Mzunga'; now the merest insect of a pale face earns the tide of 'bwana Mkubwa' [big master]."

145:1 E. D. Morel, in the Nineteenth Century.