This article was originally published on February 1, 1965 in Commentary Magazine.
The decade spanned by the 1954 Supreme Court decision on school desegregation and thewill undoubtedly be recorded as the period in which the legal foundations of racism in America were destroyed. To be sure, pockets of resistance remain; but it would be hard to quarrel with the assertion that the elaborate legal structure of segregation and discrimination, particularly in relation to public accommodations, has virtually collapsed. On the other hand, without making light of the human sacrifices involved in the direct-action tactics (sit-ins, freedom rides, and the rest) that were so instrumental to this achievement, we must recognize that in desegregating public accommodations, we affected institutions which are relatively peripheral both to the American socio-economic order and to the fundamental conditions of life of the Negro people. In a highly industrialized, 20th-century civilization, we hit Jim Crow precisely where it was most anachronistic, dispensable, and vulnerable—in hotels, lunch counters, terminals, libraries, swimming pools, and the like. For in these forms, Jim Crow does impede the flow of commerce in the broadest sense: it is a nuisance in a society on the move (and on the make). Not surprisingly, therefore, it was the most mobility-conscious and relatively liberated groups in the Negro community—lower-middle-class college students—who launched the attack that brought down this imposing but hollow structure.
The term “classical” appears especially apt for this phase of the civil rights movement. But in the few years that have passed since the first flush of sit-ins, several developments have taken place that have complicated matters enormously. One is the shifting focus of the movement in the South, symbolized by Birmingham; another is the spread of the revolution to the North; and the third, common to the other two, is the expansion of the movement's base in the Negro community. To attempt to disentangle these three strands is to do violence to reality. David Danzig's perceptive article, “The Meaning of Negro Strategy," correctly saw in the Birmingham events the victory of the concept of collective struggle over individual achievement as the road to Negro freedom. And Birmingham remains the unmatched symbol of grass-roots protest involving all strata of the black community. It was also in this most industrialized of Southern cities that the single-issue demands of the movement's classical stage gave way to the “package deal.” No longer were Negroes satisfied with integrating lunch counters. They now sought advances in employment, housing, school integration, police protection, and so forth.
Thus, the movement in the South began to attack areas of discrimination which were not so remote from the Northern experience as were Jim Crow lunch counters. At the same time, the interrelationship of these apparently distinct areas became increasingly evident. What is the value of winning access to public accommodations for those who lack money to use them? The minute the movement faced this question, it was compelled to expand its vision beyond race relations to economic relations, including the role of education in modern society. And what also became clear is that all these interrelated problems, by their very nature, are not soluble by private, voluntary efforts but require government action—or politics. Already Southern demonstrators had recognized that the most effective way to strike at the police brutality they suffered from was by getting rid of the local sheriff—and that meant political action, which in turn meant, and still means, political action within the Democratic party where the only meaningful primary contests in the South are fought.
And so, in Mississippi, thanks largely to the leadership of Bob Moses, a turn toward political action has been taken. More than voter registration is involved here. A conscious bid for political power is being made, and in the course of that effort a tactical shift is being effected: direct-action techniques are being subordinated to a strategy calling for the building of community institutions or power bases. Clearly, the implications of this shift reach far beyond Mississippi. What began as a protest movement is being challenged to translate itself into a political movement. Is this the right course? And if it is, can the transformation be accomplished?
The very decade which has witnessed the decline of legal Jim Crow has also seen the rise of de facto segregation in our most fundamental socio-economic institutions. More Negroes are unemployed today than in 1954, and the unemployment gap between the races is wider. The median income of Negroes has dropped from 57 per cent to 54 per cent of that of whites. A higher percentage of Negro workers is now concentrated in jobs vulnerable to automation than was the case ten years ago. More Negroes attend de facto segregated schools today than when the Supreme Court handed down its famous decision; while school integration proceeds at a snail's pace in the South, the number of Northern schools with an excessive proportion of minority youth proliferates. And behind this is the continuing growth of racial slums, spreading over our central cities and trapping Negro youth in a milieu which, whatever its legal definition, sows an unimaginable demoralization. Again, legal niceties aside, a resident of a racial ghetto lives in segregated housing, and more Negroes fall into this category than ever before.
These are the facts of life which generate frustration in the Negro community and challenge the civil rights movement. At issue, after all, is not civil rights, strictly speaking, but social and economic conditions. Last summer's riots were not race riots; they were outbursts of class aggression in a society where class and color definitions are converging disastrously. How can the (perhaps misnamed) civil rights movement deal with this problem?
Before trying to answer, let me first insist that the task of the movement is vastly complicated by the failure of many whites of good will to understand the nature of our problem. There is a widespread assumption that the removal of artificial racial barriers should result in the automatic integration of the Negro into all aspects of American life. This myth is fostered by facile analogies with the experience of various ethnic immigrant groups, particularly the Jews. But the analogies with the Jews do not hold for three simple but profound reasons. First, Jews have a long history as a literate people, a resource which has afforded them opportunities to advance in the academic and professional worlds, to achieve intellectual status even in the midst of economic hardship, and to evolve sustaining value systems in the context of ghetto life. Negroes, for the greater part of their presence in this country, were forbidden by law to read or write. Second, Jews have a long history of family stability, the importance of which in terms of aspiration and self-image is obvious. The Negro family structure was totally destroyed by slavery and with it the possibility of cultural transmission (the right of Negroes to marry and rear children is barely a century old). Third, Jews are white and have the option of relinquishing their cultural-religious identity, intermarrying, passing, etc. Negroes, or at least the overwhelming majority of them, do not have this option. There is also a fourth, vulgar reason. If the Jewish and Negro communities are not comparable in terms of education, family structure, and color, it is also true that their respective economic roles bear little resemblance.
This matter of economic role brings us to the greater problem—the fact that we are moving into an era in which the natural functioning of the market does not by itself ensure every man with will and ambition a place in the productive process. The immigrant who came to this country during the late 19th and early 20th centuries entered a society which was expanding territorially and/or economically. It was then possible to start at the bottom, as an unskilled or semi-skilled worker, and move up the ladder, acquiring new skills along the way. Especially was this true when industrial unionism was burgeoning, giving new dignity and higher wages to organized workers. Today the situation has changed. We are not expanding territorially, the western frontier is settled, labor organizing has leveled off, our rate of economic growth has been stagnant for a decade. And we are in the midst of a technological revolution which is altering the fundamental structure of the labor force, destroying unskilled and semi-skilled jobs—jobs in which Negroes are disproportionately concentrated.
Whatever the pace of this technological revolution may be, the direction is clear: the lower rungs of the economic ladder are being lopped off. This means that an individual will no longer be able to start at the bottom and work his way up; he will have to start in the middle or on top, and hold on tight. It will not even be enough to have certain specific skills, for many skilled jobs are also vulnerable to automation. A broad educational background, permitting vocational adaptability and flexibility, seems more imperative than ever. We live in a society where, as Secretary of Labor Willard Wirtz puts it, machines have the equivalent of a high school diploma. Yet the average educational attainment of American Negroes is 8.2 years.
Negroes, of course, are not the only people being affected by these developments. It is reported that there are now 50 per cent fewer unskilled and semi-skilled jobs than there are high school dropouts. Almost one-third of the 26 million young people entering the labor market in the 1960's will be dropouts. But the percentage of Negro dropouts nationally is 57 per cent, and in New York City, among Negroes 25 years of age or over, it is 68 per cent. They are without a future.
To what extent can the kind of self-help campaign recently prescribed by Eric Hoffer in theMagazine cope with such a situation? I would advise those who think that self-help is the answer to familiarize themselves with the long history of such efforts in the Negro community, and to consider why so many foundered on the shoals of ghetto life. It goes without saying that any effort to combat demoralization and apathy is desirable, but we must understand that demoralization in the Negro community is largely a common-sense response to an objective reality. Negro youths have no need of statistics to perceive, fairly accurately, what their odds are in American society. Indeed, from the point of view of motivation, some of the healthiest Negro youngsters I know are juvenile delinquents: vigorously pursuing the American Dream of material acquisition and status, yet finding the conventional means of attaining it blocked off, they do not yield to defeatism but resort to illegal (and often ingenious) methods. They are not alien to American culture. They are, in 's phrase, “exaggerated Americans.” To want a Cadillac is not un-American; to push a cart in the garment center is. If Negroes are to be persuaded that the conventional path (school, work, etc.) is superior, we had better provide evidence which is now sorely lacking. It is a double cruelty to harangue Negro youth about education and training when we do not know what jobs will be available for them. When a Negro youth can reasonably foresee a future free of slums, when the prospect of gainful employment is realistic, we will see motivation and self-help in abundant enough quantities.
Meanwhile, there is an ironic similarity between the self-help advocated by many liberals and the doctrines of the Black Muslims. Professional sociologists, psychiatrists, and social workers have expressed amazement at the Muslims' success in transforming prostitutes and dope addicts into respectable citizens. But every prostitute the Muslims convert to a model of Calvinist virtue is replaced by the ghetto with two more. Dedicated as they are to maintenance of the ghetto, the Muslims are powerless to affect substantial moral reform. So too with every other group or program which is not aimed at the destruction of slums, their causes and effects. Self-help efforts, directly or indirectly, must be geared to mobilizing people into power units capable of effecting social change. That is, their goal must be genuine self-help, not merely self-improvement. Obviously, where self-improvement activities succeed in imparting to their participants a feeling of some control over their environment, those involved may find their appetites for change whetted; they may move into the political arena.
Let me sum up what I have thus far been trying to say: the civil rights movement is evolving from a protest movement into a full-fledged social movement—an evolution calling its very name into question. It is now concerned not merely with removing the barriers to full opportunity but with achieving the fact of equality. From sit-ins and freedom rides we have gone into rent strikes, boycotts, community organization, and political action. As a consequence of this natural evolution, the Negro today finds himself stymied by obstacles of far greater magnitude than the legal barriers he was attacking before: automation, urban decay, de facto school segregation. These are problems which, while conditioned by Jim Crow, do not vanish upon its demise. They are more deeply rooted in our socio-economic order; they are the result of the total society's failure to meet not only the Negro's needs, but human needs generally.
These propositions have won increasing recognition and acceptance, but with a curious twist. They have formed the common premise of two apparently contradictory lines of thought which simultaneously nourish and antagonize each other. On the one hand, there is the reasoning of the New York Times moderate who says that the problems are so enormous and complicated that Negro militancy is a futile irritation, and that the need is for “intelligent moderation.” Thus, during the first New York school boycott, the Times editorialized that Negro demands, while abstractly just, would necessitate massive reforms, the funds for which could not realistically be anticipated; therefore the just demands were also foolish demands and would only antagonize white people. Moderates of this stripe are often correct in perceiving the difficulty or impossibility of racial progress in the context of present social and economic policies. But they accept the context as fixed. They ignore (or perhaps see all too well) the potentialities inherent in linking Negro demands to broader pressures for radical revision of existing policies. They apparently see nothing strange in the fact that in the last twenty-five years we have spent nearly a trillion dollars fighting or preparing for wars, yet throw up our hands before the need for overhauling our schools, clearing the slums, and really abolishing poverty. My quarrel with these moderates is that they do not even envision radical changes; their admonitions of moderation are, for all practical purposes, admonitions to the Negro to adjust to the status quo, and are therefore immoral.
The more effectively the moderates argue their case, the more they convince Negroes that American society will not or cannot be reorganized for full racial equality.has said that a successful war on poverty might well require the expenditure of a $100 billion. Where, the Negro wonders, are the forces now in motion to compel such a commitment? If the voices of the moderates were raised in an insistence upon a reallocation of national resources at levels that could not be confused with tokenism (that is, if the moderates stopped being moderates), Negroes would have greater grounds for hope. Meanwhile, the Negro movement cannot escape a sense of isolation.
It is precisely this sense of isolation that gives rise to the second line of thought I want to examine—the tendency within the civil rights movement which, despite its militancy, pursues what I call a “no-win” policy. Sharing with many moderates a recognition of the magnitude of the obstacles to freedom, spokesmen for this tendency survey the American scene and find no forces prepared to move toward radical solutions. From this they conclude that the only viable strategy is shock; above all, the hypocrisy of white liberals must be exposed. These spokesmen are often described as the radicals of the movement, but they are really its moralists. They seek to change white hearts—by traumatizing them. Frequently abetted by white self-flagellants, they may gleefully applaud (though not really agreeing with) Malcolm X because, while they admit he has no program, they think he can frighten white people into doing the right thing. To believe this, of course, you must be convinced, even if unconsciously, that at the core of the white man's heart lies a buried affection for Negroes—a proposition one may be permitted to doubt. But in any case, hearts are not relevant to the issue; neither racial affinities nor racial hostilities are rooted there. It is institutions-social, political, and economic institutions—which are the ultimate molders of collective sentiments. Let these institutions be reconstructed today, and let the ineluctable gradualism of history govern the formation of a new psychology.
My quarrel with the “no-win” tendency in the civil rights movement (and the reason I have so designated it) parallels my quarrel with the moderates outside the movement. As the latter lack the vision or will for fundamental change, the former lack a realistic strategy for achieving it. For such a strategy they substitute militancy. But militancy is a matter of posture and volume and not of effect.
I believe that the Negro's struggle for equality in America is essentially revolutionary. While most Negroes—in their hearts—unquestionably seek only to enjoy the fruits of American society as it now exists, their quest cannot objectively be satisfied within the framework of existing political and economic relations. The young Negro who would demonstrate his way into the labor market may be motivated by a thoroughly bourgeois ambition and thoroughly “capitalist” considerations, but he will end up having to favor a great expansion of the public sector of the economy. At any rate, that is the position the movement will be forced to take as it looks at the number of jobs being generated by the private economy, and if it is to remain true to the masses of Negroes.
The revolutionary character of the Negro's struggle is manifest in the fact that this struggle may have done more to democratize life for whites than for Negroes. Clearly, it was the sit-in movement of young Southern Negroes which, as it galvanized white students, banished the ugliest features of McCarthyism from the American campus and resurrected political debate. It was not until Negroes assaulted de facto school segregation in the urban centers that the issue of quality education for all children stirred into motion. Finally, it seems reasonably clear that the civil rights movement, directly and through the resurgence of social conscience it kindled, did more to initiate the war on poverty than any other single force.
It will be—it has been—argued that these by-products of the Negro struggle are not revolutionary. But the term revolutionary, as I am using it, does not connote violence; it refers to the qualitative transformation of fundamental institutions, more or less rapidly, to the point where the social and economic structure which they comprised can no longer be said to be the same. The Negro struggle has hardly run its course; and it will not stop moving until it has been utterly defeated or won substantial equality. But I fail to see how the movement can be victorious in the absence of radical programs for full employment, abolition of slums, the reconstruction of our educational system, new definitions of work and leisure. Adding up the cost of such programs, we can only conclude that we are talking about a refashioning of our political economy. It has been estimated, for example, that the price of replacing New York City's slums with public housing would be $17 billion. Again, a multi-billion dollar federal public-works program, dwarfing the currently proposed $2 billion program, is required to reabsorb unskilled and semi-skilled workers into the labor market—and this must be done if Negro workers in these categories are to be employed. “Preferential treatment” cannot help them.
I am not trying here to delineate a total program, only to suggest the scope of economic reforms which are most immediately related to the plight of the Negro community. One could speculate on their political implications—whether, for example, they do not indicate the obsolescence of state government and the superiority of regional structures as viable units of planning. Such speculations aside, it is clear that Negro needs cannot be satisfied unless we go beyond what has so far been placed on the agenda. How are these radical objectives to be achieved? The answer is simple, deceptively so: through political power.
There is a strong moralistic strain in the civil rights movement which would remind us that power corrupts, forgetting that the absence of power also corrupts. But this is not the view I want to debate here, for it is waning. Our problem is posed by those who accept the need for political power but do not understand the nature of the object and therefore lack sound strategies for achieving it; they tend to confuse political institutions with lunch counters.
A handful of Negroes, acting alone, could integrate a lunch counter by strategically locating their bodies so as directly to interrupt the operation of the proprietor's will; their numbers were relatively unimportant. In politics, however, such a confrontation is difficult because the interests involved are merely represented. In the execution of a political decision a direct confrontation may ensue (as when federal marshals escorted James Meredith into the University of Mississippi—to turn from an example of non-violent coercion to one of force backed up with the threat of violence). But in arriving at a political decision, numbers and organizations are crucial, especially for the economically disenfranchised. (Needless to say, I am assuming that the forms of political democracy exist in America, however imperfectly, that they are valued, and that elitist or putschist conceptions of exercising power are beyond the pale of discussion for the civil rights movement.)
Neither that movement nor the country's twenty million black people can win political power alone. We need allies. The future of the Negro struggle depends on whether the contradictions of this society can be resolved by a coalition of progressive forces which becomes the effective political majority in the United States. I speak of the coalition which staged the, passed the Civil Rights Act, and laid the basis for the Johnson landslide—Negroes, trade unionists, liberals, and religious groups.
There are those who argue that a coalition strategy would force the Negro to surrender his political independence to white liberals, that he would be neutralized, deprived of his cutting edge, absorbed into the Establishment. Some who take this position urged last year that votes be withheld from the Johnson-Humphrey ticket as a demonstration of the Negro's political power. Curiously enough, these people who sought to demonstrate power through the non-exercise of it, also point to the Negro “swing vote” in crucial urban areas as the source of the Negro's independent political power. But here they are closer to being right: the urban Negro vote will grow in importance in the coming years. If there is anything positive in the spread of the ghetto, it is the potential political power base thus created, and to realize this potential is one of the most challenging and urgent tasks before the civil rights movement. If the movement can wrest leadership of the ghetto vote from the machines, it will have acquired an organized constituency such as other major groups in our society now have.
But we must also remember that the effectiveness of a swing vote depends solely on “other” votes. It derives its power from them. In that sense, it can never be “independent,” but must opt for one candidate or the other, even if by default. Thus coalitions are inescapable, however tentative they may be. And this is the case in all but those few situations in which Negroes running on an independent ticket might conceivably win. “Independence,” in other words, is not a value in itself. The issue is which coalition to join and how to make it responsive to your program. Necessarily there will be compromise. But the difference between expediency and morality in politics is the difference between selling out a principle and making smaller concessions to win larger ones. The leader who shrinks from this task reveals not his purity but his lack of political sense.
The task of molding a political movement out of the March on Washington coalition is not simple, but no alternatives have been advanced. We need to choose our allies on the basis of common political objectives. It has become fashionable in some no-win Negro circles to decry the white liberal as the main enemy (his hypocrisy is what sustains racism); by virtue of this reverse recitation of the reactionary's litany (liberalism leads to socialism, which leads to Communism) the Negro is left in majestic isolation, except for a tiny band of fervent white initiates. But the objective fact is that Eastland and Goldwater are the main enemies—they and the opponents of civil rights, of the war on poverty, of medicare, of social security, of federal aid to education, of unions, and so forth. The labor movement, despite its obvious faults, has been the largest single organized force in this country pushing for progressive social legislation. And where the Negro-labor-liberal axis is weak, as in the farm belt, it was the religious groups that were most influential in rallying support for the Civil Rights Bill.
The durability of the coalition was interestingly tested during the election. I do not believe that the Johnson landslide proved the “white backlash” to be a myth. It proved, rather, that economic interests are more fundamental than prejudice: the backlashers decided that loss of social security was, after all, too high a price to pay for a slap at the Negro. This lesson was a valuable first step in re-educating such people, and it must be kept alive, for the civil rights movement will be advanced only to the degree that social and economic welfare gets to be inextricably entangled with civil rights.
The 1964 elections marked a turning point in American politics. The Democratic landslide was not merely the result of a negative reaction to Goldwaterism; it was also the expression of a majority liberal consensus. The near unanimity with which Negro voters joined in that expression was, I am convinced, a vindication of the July 25th statement by Negro leaders calling for a strategic turn toward political action and a temporary curtailment of mass demonstrations. Despite the controversy surrounding the statement, the instinctive response it met with in the community is suggested by the fact that demonstrations were down 75 per cent as compared with the same period in 1963. But should so high a percentage of Negro voters have gone to Johnson, or should they have held back to narrow his margin of victory and thus give greater visibility to our swing vote? How has our loyalty changed things? Certainly the Negro vote had higher visibility in 1960, when a switch of only 7 per cent from the Republican column of 1956 elected. But the slimness of Kennedy's victory—of his “mandate”—dictated a go-slow approach on civil rights, at least until the Birmingham upheaval.
Although Johnson's popular majority was so large that he could have won without such overwhelming Negro support, that support was important from several angles. Beyond adding to Johnson's total national margin, it was specifically responsible for his victories in Virginia, Florida, Tennessee, and Arkansas. Goldwater took only those states where fewer than 45 per cent of eligible Negroes were registered. That Johnson would have won those states had Negro voting rights been enforced is a lesson not likely to be lost on a man who would have been happy with a unanimous electoral college. In any case, the 1.6 million Southern Negroes who voted have had a shattering impact on the Southern political party structure, as illustrated in the changed composition of the Southern congressional delegation. The “backlash” gave the Republicans five House seats in Alabama, one in Georgia, and one in Mississippi. But on the Democratic side, seven segregationists were defeated while all nine Southerners who voted for the Civil Rights Act were re-elected. It may be premature to predict a Southern Democratic party of Negroes and white moderates and a Republican Party of refugee racists and economic conservatives, but there certainly is a strong tendency toward such a realignment; and an additional 3.6 million Negroes of voting age in the eleven Southern states are still to be heard from. Even the tendency toward disintegration of the Democratic party's racist wing defines a new context for Presidential and liberal strategy in the congressional battles ahead. Thus the Negro vote (North as well as South), while not decisive in the Presidential race, was enormously effective. It was a dramatic element of a historic mandate which contains vast possibilities and dangers that will fundamentally affect the future course of the civil rights movement.
The liberal congressional sweep raises hope for an assault on the seniority system, Rule Twenty-two, and other citadels of Dixiecrat-Republican power. The overwhelming of this conservative coalition should also mean progress on much bottlenecked legislation of profound interest to the movement (e.g., bills by Senators Clark and Nelson on planning, manpower, and employment). Moreover, the irrelevance of the South to Johnson's victory gives the President more freedom to act than his predecessor had and more leverage to the movement to pressure for executive action in Mississippi and other racist strongholds.
None of this guarantees vigorous executive or legislative action, for the other side of the Johnson landslide is that it has a Gaullist quality. Goldwater's capture of the Republican party forced into the Democratic camp many disparate elements which do not belong there, Big Business being the major example. Johnson, who wants to be President “of all people,” may try to keep his new coalition together by sticking close to the political center. But if he decides to do this, it is unlikely that even his political genius will be able to hold together a coalition so inherently unstable and rife with contradictions. It must come apart. Should it do so while Johnson is pursuing a centrist course, then the mandate will have been wastefully dissipated. However, if the mandate is seized upon to set fundamental changes in motion, then the basis can be laid for a new mandate, a new coalition including hitherto inert and dispossessed strata of the population.
Here is where the cutting edge of the civil rights movement can be applied. We must see to it that the reorganization of the “consensus party” proceeds along lines which will make it an effective vehicle for social reconstruction, a role it cannot play so long as it furnishes Southern racism with its national political power. (One of Barry Goldwater's few attractive ideas was that the Dixiecrats belong with him in the same party.) And nowhere has the civil rights movement's political cutting edge been more magnificently demonstrated than at Atlantic City, where thenot only secured recognition as a bona fide component of the national party, but in the process routed the representatives of the most rabid racists—the white Mississippi and Alabama delegations. While I still believe that the FDP made a tactical error in spurning the compromise, there is no question that they launched a political revolution whose logic is the displacement of Dixiecrat power. They launched that revolution within a major political institution and as part of a coalitional effort.
The role of the civil rights movement in the reorganization of American political life is programmatic as well as strategic. We are challenged now to broaden our social vision, to develop functional programs with concrete objectives. We need to propose alternatives to technological unemployment, urban decay, and the rest. We need to be calling for public works and training, for national economic planning, for federal aid to education, for attractive public housing—all this on a sufficiently massive scale to make a difference. We need to protest the notion that our integration into American life, so long delayed, must now proceed in an atmosphere of competitive scarcity instead of in the security of abundance which technology makes possible. We cannot claim to have answers to all the complex problems of modern society. That is too much to ask of a movement still battling barbarism in Mississippi. But we can agitate the right questions by probing at the contradictions which still stand in the way of the “Great Society.” The questions having been asked, motion must begin in the larger society, for there is a limit to what Negroes can do alone.