There are two Americas—black and white—and nothing has more clearly revealed the divisions between them than the debate currently raging around the slogan of “black power.” Despite—or perhaps because of—the fact that this slogan lacks any clear definition, it has succeeded in galvanizing emotions on all sides, with many whites seeing it as the expression of a new racism and many Negroes taking it as a warning to white people that Negroes will no longer tolerate brutality and violence. But even within the Negro community itself, “black power” has touched off a major debate—the most bitter the community has experienced since the days of Booker T. Washington and W. E. B. Du Bois, and one which threatens to ravage the entire civil-rights movement. Indeed, a serious split has already developed between advocates of “black power” like Floyd McKissick of CORE and Stokely Carmichael of SNCC on the one hand, and Dr. Martin Luther King of SCLC, Roy Wilkins of the NAACP, and Whitney Young of the Urban League on the other.
There is no question, then, that great passions are involved in the debate over the idea of “black power”; nor, as we shall see, is there any question that these passions have their roots in the psychological and political frustrations of the Negro community. Nevertheless, I would contend that “black power” not only lacks any real value for the civil-rights movement, but that its propagation is positively harmful. It diverts the movement from a meaningful debate over strategy and tactics, it isolates the Negro community, and it encourages the growth of anti-Negro forces.
In its simplest and most innocent guise, “black power” merely means the effort to elect Negroes to office in proportion to Negro strength within the population. There is, of course, nothing wrong with such an objective in itself, and nothing inherently radical in the idea of pursuing it. But in Stokely Carmichael’s extravagant rhetoric about “taking over” in districts of the South where Negroes are in the majority, it is important to recognize that Southern Negroes are only in a position to win a maximum of two congressional seats and control of eighty local counties.1 (Carmichael, incidentally, is in the paradoxical position of screaming at liberals—wanting only to “get whitey off my back”—and simultaneously needing their support: after all, he can talk about Negroes taking over Lowndes County only because there is a fairly liberal federal government to protect him should Governor Wallace decide to eliminate this pocket of black power.) Now there might be a certain value in having two Negro congressmen from the South, but obviously they could do nothing by themselves to reconstruct the face of America. Eighty sheriffs, eighty tax assessors, and eighty school-board members might ease the tension for a while in their communities, but they alone could not create jobs and build low-cost housing; they alone could not supply quality integrated education.
The relevant question, moreover, is not whether a politician is black or white, but what forces he represents. Manhattan has had a succession of Negro borough presidents, and yet the schools are increasingly segregated. Adam Clayton Powell and William Dawson have both been in Congress for many years; the former is responsible for a rider on school intergration that never gets passed, and the latter is responsible for keeping the Negroes of Chicago tied to a mayor who had to see riots and death before he would put eight-dollar sprinklers on water hydrants in the summer. I am not for one minute arguing that Powell, Dawson, and Mrs. Motley should be impeached. What I am saying is that if a politician is elected because he is black and is deemed to be entitled to a “slice of the pie,” he will behave in one way; if he is elected by a constituency pressing for social reform, he will, whether he is white or black, behave in another way.
Southern Negroes, despite exhortations from SNCC to organize themselves into a Black Panther party, are going to stay in the Democratic party—to them it is the party of progress, the New Deal, the New Frontier, and the Great Society—and they are right to stay. For Sncc’s Black Panther perspective is simultaneously Utopian and reactionary—the former for the by now obvious reason that one-tenth of the population cannot accomplish much by itself, the latter because such a party would remove Negroes from the main area of political struggle in this country (particularly in the one-party South, where the decisive battles are fought out in Democratic primaries), and would give priority to the issue of race precisely at a time when the fundamental questions facing the Negro and American society alike are economic and social. It is no accident that the two main proponents of “black power,” Carmichael and McKissick, should now be co-sponsoring a conference with Adam Clayton Powell and Elijah Muhammad, and that the leaders of New York CORE should recently have supported the machine candidate for Surrogate—because he was the choice of a Negro boss—rather than the candidate of the reform movement. By contrast, Martin Luther King is working in Chicago with the Industrial Union Department of the AFL-CIO and with religious groups in a coalition which, if successful, will mean the end or at least the weakening of the Daley-Dawson machine.
The winning of the right of Negroes to vote in the South insures the eventual transformation of the Democratic party, now controlled primarily by Northern machine politicians and Southern Dixiecrats. The Negro vote will eliminate the Dixiecrats from the party and from Congress, which means that the crucial question facing us today is who will replace them in the South. Unless civil-rights leaders (in such towns as Jackson, Mississippi; Birmingham, Alabama; and even to a certain extent Atlanta) can organize grass-roots clubs whose members will have a genuine political voice, the Dixiecrats might well be succeeded by black moderates and black Southern-style machine politicians, who would do little to push for needed legislation in Congress and little to improve local conditions in the South. While I myself would prefer Negro machines to a situation in which Negroes have no power at all, it seems to me that there is a better alternative today—a liberal-labor-civil rights coalition which would work to make the Democratic party truly responsive to the aspirations of the poor, and which would develop support for programs (specifically those outlined in A. Philip Randolph’s $100 billion Freedom Budget) aimed at the reconstruction of American society in the interests of greater social justice. The advocates of “black power” have no such programs in mind; what they are in fact arguing for (perhaps unconsciously) is the creation of a new black establishment.
Nor, it might be added, are they leading the Negro people along the same road which they imagine immigrant groups traveled so successfully in the past. Proponents of “black power”—accepting a historical myth perpetrated by moderates—like to say that the Irish and the Jews and the Italians, by sticking together and demanding their share, finally won enough power to overcome their initial disabilities. But the truth is that it was through alliances with other groups (in political machines or as part of the trade-union movement) that the Irish and the Jews and the Italians acquired the power to win their rightful place in American society. They did not “pull themselves up by their own bootstraps”—no group in American society has ever done so; and they most certainly did not make isolation their primary tactic.
In some quarters, “black power” connotes not an effort to increase the number of Negroes in elective office but rather a repudiation of nonviolence in favor of Negro “self-defense.” Actually this is a false issue, since no one has ever argued that Negroes should not defend themselves as individuals from attack.2 Non-violence has been advocated as a tactic for organized demonstrations in a society where Negroes are a minority and where the majority controls the police. Proponents of non-violence do not, for example, deny that James Meredith has the right to carry a gun for protection when he visits his mother in Mississippi; what they question is the wisdom of his carrying a gun while participating in a demonstration.
There is, as well, a tactical side to the new emphasis on “self-defense” and the suggestion that non-violence be abandoned. The reasoning here is that turning the other cheek is not the way to win respect, and that only if the Negro succeeds in frightening the white man will the white man begin taking him seriously. The trouble with this reasoning is that it fails to recognize that fear is more likely to bring hostility to the surface than respect; and far from prodding the “white power structure” into action, the new militant leadership, by raising the slogan of black power and lowering the banner of non-violence, has obscured the moral issue facing this nation, and permitted the President and Vice President to lecture us about “racism in reverse” instead of proposing more meaningful programs for dealing with the problems of unemployment, housing, and education.
“Black power” is, of course, a somewhat nationalistic slogan and its sudden rise to popularity among Negroes signifies a concomitant rise in nationalist sentiment (Malcolm X’s autobiography is quoted nowadays in Grenada, Mississippi as well as in Harlem). We have seen such nationalistic turns and withdrawals back into the ghetto before, and when we look at the conditions which brought them about, we find that they have much in common with the conditions of Negro life at the present moment: conditions which lead to despair over the goal of integration and to the belief that the ghetto will last forever.
It may, in the light of the many juridical and legislative victories which have been achieved in the past few years, seem strange that despair should be so widespread among Negroes today. But anyone to whom it seems strange should reflect on the fact that despite these victories Negroes today are in worse economic shape, live in worse slums, and attend more highly segregated schools than in 1954. Thus—to recite the appalling, and appallingly familiar, statistical litany once again—more Negroes are unemployed today than in 1954; the gap between the wages of the Negro worker and the white worker is wider; while the unemployment rate among white youths is decreasing, the rate among Negro youths has increased to 32 per cent (and among Negro girls the rise is even more startling). Even the one gain which has been registered, a decrease in the unemployment rate among Negro adults, is deceptive, for it represents men who have been called back to work after a period of being laid off. In any event, unemployment among Negro men is still twice that of whites, and no new jobs have been created.
So too with housing, which is deteriorating in the North (and yet the housing provisions of the 1966 civil-rights bill are weaker than the antidiscrimination laws in several states which contain the worst ghettos even with these laws on their books). And so too with schools: according to figures issued recently by the Department of Health, Education and Welfare, 65 per cent of first-grade Negro students in this country attend schools that are from 90 to 100 per cent black. (If in 1954, when the Supreme Court handed down the desegregation decision, you had been the Negro parent of a first-grade child, the chances are that this past June you would have attended that child’s graduation from a segregated high school.)
To put all this in the simplest and most concrete terms: the day-to-day lot of the ghetto Negro has not been improved by the various judicial and legislative measures of the past decade.
Negroes are thus in a situation similar to that of the turn of the century, when Booker T. Washington advised them to “cast down their buckets” (that is to say, accommodate to segregation and disenfranchisement) and when even his leading opponent, W. E. B. Du Bois, was forced to advocate the development of a group economy in place of the direct-action boycotts, general strikes, and protest techniques which had been used in the 1880’s, before the enactment of the Jim-Crow laws. For all their differences, both Washington and Du Bois then found it impossible to believe that Negroes could ever be integrated into American society, and each in his own way therefore counseled withdrawal into the ghetto, self-help, and economic self-determination.
World War I aroused new hope in Negroes that the rights removed at the turn of the century would be restored. More than 360,000 Negroes entered military service and went overseas; many left the South seeking the good life in the North and hoping to share in the temporary prosperity created by the war. But all these hopes were quickly smashed at the end of the fighting. In the first year following the war, more than seventy Negroes were lynched, and during the last six months of that year, there were some twenty-four riots throughout America. White mobs took over whole cities, flogging, burning, shooting, and torturing at will, and when Negroes tried to defend themselves, the violence only increased. Along with this, Negroes were excluded from unions and pushed out of jobs they had won during the war, including federal jobs.
In the course of this period of dashed hope and spreading segregation—the same period, incidentally, when a reorganized Ku KIux Klan was achieving a membership which was to reach into the millions—the largest mass movement ever to take root among working-class Negroes, Marcus Garvey’s “Back to Africa” movement, was born. “Buy Black” became a slogan in the ghettos; faith in integration was virtually snuffed out in the Negro community until the 1930’s when the CIO reawakened the old dream of a Negro-labor alliance by announcing a policy of non-discrimination and when the New Deal admitted Negroes into relief programs, WPA jobs, and public housing. No sooner did jobs begin to open up and Negroes begin to be welcomed into mainstream organizations than “Buy Black” campaigns gave way to “Don’t Buy Where You Can’t Work” movements. A. Philip Randolph was able to organize a massive March on Washington demanding a wartime FEPC; CORE was born and with it the non-violent sit-in technique; the NAACP succeeded in putting an end to the white primaries in 1944. Altogether, World War II was a period of hope for Negroes, and the economic progress they made through wartime industry continued steadily until about 1948 and remained stable for a time. Meanwhile, the non-violent movement of the 1950’s and 60’s achieved the desegregation of public accommodations and established the right to vote.
Yet at the end of this long fight, the Southern Negro is too poor to use those integrated facilities and too intimidated and disorganized to use the vote to maximum advantage, while the economic position of the Northern Negro deteriorates rapidly.
The promise of meaningful work and decent wages once held out by the anti-poverty programs has not been fulfilled. Because there has been a lack of the necessary funds, the program has in many cases been reduced to wrangling for positions on boards or for lucrative staff jobs. Negro professionals working for the program have earned handsome salaries—ranging from $14- to $25,000—while young boys have been asked to plant trees at $1.25 an hour. Nor have the Job Corps camps made a significant dent in unemployment among Negro youths; indeed, the main beneficiaries of this program seem to be the private companies who are contracted to set up the camps.
Then there is the war in Vietnam, which poses many ironies for the Negro community. On the one hand, Negroes are bitterly aware of the fact that more and more money is being spent on the war, while the anti-poverty program is being cut; on the other hand, Negro youths are enlisting in great numbers, as though to say that it is worth the risk of being killed to learn a trade, to leave a dead-end situation, and to join the only institution in this society which seems really to be integrated.
The youths who rioted in Watts, Cleveland, Omaha, Chicago, and Portland are the members of a truly hopeless and lost generation. They can see the alien world of affluence unfold before them on the TV screen. But they have already failed in their inferior segregated schools. Their grandfathers were sharecroppers, their grandmothers were domestics, and their mothers are domestics too. Many have never met their fathers. Mistreated by the local storekeeper, suspected by the policeman on the beat, disliked by their teachers, they cannot stand more failures and would rather retreat into the world of heroin than risk looking for a job downtown or having their friends see them push a rack in the garment district. Floyd McKissick and Stokely Carmichael may accuse Roy Wilkins of being out of touch with the Negro ghetto, but nothing more clearly demonstrates their own alienation from ghetto youth than their repeated exhortations to these young men to oppose the Vietnam war when so many of them tragically see it as their only way out. Yet there is no need to labor the significance of the fact that the rice fields of Vietnam and the Green Berets have more to offer a Negro boy than the streets of Mississippi or the towns of Alabama or 125th Street in New York.
The Vietnam war is also partly responsible for the growing disillusion with non-violence among Negroes. The ghetto Negro does not in general ask whether the United States is right or wrong to be in Southeast Asia. He does, however, wonder why he is exhorted to non-violence when the United States has been waging a fantastically brutal war, and it puzzles him to be told that he must turn the other cheek in our own South while we must fight for freedom in South Vietnam.
Thus, as in roughly similar circumstances in the past—circumstances, I repeat, which in the aggregate foster the belief that the ghetto is destined to last forever—Negroes are once again turning to nationalistic slogans, with “black power” affording the same emotional release as “Back to Africa” and “Buy Black” did in earlier periods of frustration and hopelessness. This is not only the case with the ordinary Negro in the ghetto; it is also the case with leaders like McKissick and Carmichael, neither of whom began as a nationalist or was at first cynical about the possibilities of integration.3 It took countless beatings and 24 jailings—that, and the absence of strong and continual support from the liberal community—to persuade Carmichael that his earlier faith in coalition politics was mistaken, that nothing was to be gained from working with whites, and that an alliance with the black nationalists was desirable. In the areas of the South where SNCC has been working so nobly, implementatior of the Civil Rights Acts of 1964 and 1965 has been slow and ineffective. Negroes in many rural areas cannot walk into the courthouse and register to vote. Despite the voting-rights bill, they must file complaints and the Justice Department must be called to send federal registrars. Nor do children attend integrated schools as a matter of course. There, too, complaints must be filed and the Department of Health, Education and Welfare must be notified. Neither department has been doing an effective job of enforcing the bills. The feeling of isolation increases among SNCC workers as each legislative victory turns out to be only a token victory—significant on the national level, but not affecting the day-to-day lives of Negroes. Carmichael and his colleagues are wrong in refusing to support the 1966 bill, but one can understand why they feel as they do.
It is, in short, the growing conviction that the Negroes cannot win—a conviction with much grounding in experience—which accounts for the new popularity of “black power.” So far as the ghetto Negro is concerned, this conviction expresses itself in hostility first toward the people closest to him who have held out the most promise and failed to deliver (Martin Luther King, Roy Wilkins, etc.), then toward those who have proclaimed themselves his friends (the liberals and the labor movement), and finally toward the only oppressors he can see (the local storekeeper and the policeman on the corner). On the leadership level, the conviction that the Negroes cannot win takes other forms, principally the adoption of what I have called a “no-win” policy. Why bother with programs when their enactment results only in “sham”? Why concern ourselves with the image of the movement when nothing significant has been gained for all the sacrifices made by SNCC and CORE? Why compromise with reluctant white allies when nothing of consequence can be achieved anyway? Why indeed have anything to do with whites at all?
On this last point, it is extremely important for white liberals to understand—as, one gathers from their references to “racism in reverse,” the President and the Vice President of the United States do not—that there is all the difference in the world between saying, “If you don’t want me, I don’t want you” (which is what some proponents of “black power” have in effect been saying) and the statement, “Whatever you do, I don’t want you” (which is what racism declares). It is, in other words, both absurd and immoral to equate the despairing response of the victim with the contemptuous assertion of the oppressor. It would, moreover, be tragic if white liberals allowed verbal hostility on the part of Negroes to drive them out of the movement or to curtail their support for civil rights. The issue was injustice before “black power” became popular, and the issue is still injustice.
In any event, even if “black power” had not emerged as a slogan, problems would have arisen in the relation between whites and Negroes in the civil-rights movement. In the North, it was inevitable that Negroes would eventually wish to run their own movement and would rebel against the presence of whites in positions of leadership as yet another sign of white supremacy. In the South, the well-intentioned white volunteer had the cards stacked against him from the beginning. Not only could he leave the struggle any time he chose to do so, but a higher value was set on his safety by the press and the government—apparent in the differing degrees of excitement generated by the imprisonment or murder of whites and Negroes. The white person’s importance to the movement in the South was thus an ironic outgrowth of racism and was therefore bound to create resentment.
But again: however understandable all this may be as a response to objective conditions and to the seeming irrelevance of so many hard-won victories to the day-to-day life of the mass of Negroes, the fact remains that the quasi-nationalist sentiments and “no-win” policy lying behind the slogan of “black power” do no service to the Negro. Some nationalist emotion is, of course, inevitable, and “black power” must be seen as part of the psychological rejection of white supremacy, part of the rebellion against the stereotypes which have been ascribed to Negroes for three hundred years. Nevertheless, pride, confidence, and a new identity cannot be won by glorifying blackness or attacking whites; they can only come from meaningful action, from good jobs, and from real victories such as were achieved on the streets of Montgomery, Birmingham, and Selma. When SNCC and CORE went into the South, they awakened the country, but now they emerge isolated and demoralized, shouting a slogan that may afford a momentary satisfaction but that is calculated to destroy them and their movement. Already their frustrated call is being answered with counter-demands for law and order and with opposition to police-review boards. Already they have diverted the entire civil-rights movement from the hard task of developing strategies to realign the major parties of this country, and embroiled it in a debate that can only lead more and more to politics by frustration.
On the other side, however—the more important side, let it be said—it is the business of those who reject the negative aspects of “black power” not to preach but to act. Some weeks ago President Johnson, speaking at Fort Campbell, Kentucky, asserted that riots impeded reform, created fear, and antagonized the Negro’s traditional friends. Mr. Johnson, according to the New York Times, expressed sympathy for the plight of the poor, the jobless, and the ill-housed. The government, he noted, has been working to relieve their circumstances, but “all this takes time.”
One cannot argue with the President’s position that riots are destructive or that they frighten away allies. Nor can one find fault with his sympathy for the plight of the poor; surely the poor need sympathy. But one can question whether the government has been working seriously enough to eliminate the conditions which lead to frustration-politics and riots. The President’s very words, “all this takes time,” will be understood by the poor for precisely what they are—an excuse instead of a real program, a cover-up for the failure to establish real priorities, and an indication that the administration has no real commitment to create new jobs, better housing, and integrated schools.
For the truth is that it need only take ten years to eliminate poverty—ten years and the $100 billion Freedom Budget recently proposed by A. Philip Randolph. In his introduction to the budget (which was drawn up in consultation with the nation’s leading economists, and which will be published later this month), Mr. Randolph points out: “The programs urged in the Freedom Budget attack all of the major causes of poverty—unemployment and underemployment, substandard pay, inadequate social insurance and welfare payments to those who cannot or should not be employed; bad housing; deficiencies in health services, education, and training; and fiscal and monetary policies which tend to redistribute income regressively rather than progressively. The Freedom Budget leaves no room for discrimination in any form because its programs are addressed to all who need more opportunity and improved incomes and living standards, not to just some of them.”
The legislative precedent Mr. Randolph has in mind is the 1945 Full Employment bill. This bill—conceived in its original form by Roosevelt to prevent a postwar depression—would have made it public policy for the government to step in if the private economy could not provide enough employment. As passed finally by Congress in 1946, with many o£ its teeth removed, the bill had the result o£ preventing the Negro worker, who had finally reached a pay level about 55 per cent that of the white wage, from making any further progress in closing that discriminatory gap; and instead, he was pushed back by the chronically high unemployment rates of the 50’s. Had the original bill been passed, the public sector of our economy would have been able to insure fair and full employment. Today, with the spiralling thrust of automation, it is even more imperative that we have a legally binding commitment to this goal.
Let me interject a word here to those who say that Negroes are asking for another handout and are refusing to help themselves. From the end of the 19th century up to the last generation, the United States absorbed and provided economic opportunity for tens of millions of immigrants. These people were usually uneducated and a good many could not speak English. They had nothing but their hard work to offer and they labored long hours, often in miserable sweatshops and unsafe mines. Yet in a burgeoning economy with a need for unskilled labor, they were able to find jobs, and as industrialization proceeded, they were gradually able to move up the ladder to greater skills. Negroes who have been driven off the farm into a city life for which they are not prepared and who have entered an economy in which there is less and less need for unskilled labor, cannot be compared with these immigrants of old. The tenements which were jammed by newcomers were way-stations of hope; the ghettos of today have become dead-ends of despair. Yet just as the older generation of immigrants—in its most decisive act of self-help—organized the trade-union movement and then in alliance with many middle-class elements went on to improve its own lot and the condition of American society generally, so the Negro of today is struggling to go beyond the gains of the past and, in alliance with liberals and labor, to guarantee full and fair employment to all Americans.
Mr. Randolph’s Freedom Budget not only rests on the Employment Act of 1946, but on a precedent set by Harry Truman when he believed freedom was threatened in Europe. In 1947, the Marshall Plan was put into effect and 3 per cent of the gross national product was spent in foreign aid. If we were to allocate a similar proportion of our GNP to destroy the economic and social consequences of racism and poverty at home today, it might mean spending more than 20 billion dollars a year, although I think it quite possible that we can fulfill these goals with a much smaller sum. It would be intolerable, however, if our plan for domestic social reform were less audacious and less far-reaching than our international programs of a generation ago.
We must see, therefore, in the current debate over “black power,” a fantastic challenge to American society to live up to its proclaimed principles in the area of race by transforming itself so that all men may live equally and under justice. We must see to it that in rejecting “black power,” we do not also reject the principle of Negro equality. Those people who would use the current debate and/or the riots to abandon the civil-rights movement leave us no choice but to question their original motivation.
If anything, the next period will be more serious and difficult than the preceding ones. It is much easier to establish the Negro’s right to sit at a Woolworth’s counter than to fight for an integrated community. It takes very little imagination to understand that the Negro should have the right to vote, but it demands much creativity, patience, and political stamina to plan, develop, and implement programs and priorities. It is one thing to organize sentiment behind laws that do not disturb consensus politics, and quite another to win battles for the redistribution of wealth. Many people who marched in Selma are not prepared to support a bill for a $2.00 minimum wage, to say nothing of supporting a redefinition of work or a guaranteed annual income.
It is here that we who advocate coalitions and integration and who object to the “black-power” concept have a massive job to do. We must see to it that the liberal-labor-civil rights coalition is maintained and, indeed, strengthened so that it can fight effectively for a Freedom Budget. We are responsible for the growth of the “black-power” concept because we have not used our own power to insure the full implementation of the bills whose passage we were strong enough to win, and we have not mounted the necessary campaign for winning a decent minimum wage and extended benefits. “Black power” is a slogan directed primarily against liberals by those who once counted liberals among their closest friends. It is up to the liberal movement to prove that coalition and integration are better alternatives.
1 See “The Negroes Enter Southern Politics” by Pat Walters, Dissent, July-August 1966.
2 As far back as 1934, A. Philip Randolph, Walter White, then executive secretary of the NAACP, Lester Granger, then executive director of the Urban League, and I joined a committee to try to save the life of Odell Waller. Waller, a sharecropper, had murdered his white boss in self-defense.
3 On Carmichael's background, see “Two for SNCC” by Robert Penn Warren in the April 1965 COMMENTARY—Ed.