20th Century: 1925

Alain Locke (1886-1954)

                                                                The New Negro

     In the last decade something beyond the watch and guard of statistics has happened in the life of the American Negro and the three norns who have traditionally presided over the Negro problem have a changeling in their laps.  The Sociologist, the Philanthropist, the Race-leader are not unaware of the New Negro, but they are at a loss to account for him.  He simply cannot be swathed in their formulae.  For the younger generation is vibrant with a new psychology; the new spirit is awake in the masses, and under the very eyes of the professsional observers is transforming what has been a perennial problem into the progressive phases of contemporary Negro life.

     Could such a metamorphosis have taken place as suddenly as it appeared to?  The answer is no; not only because the New Negro is not here, but because the Old Negro had long become more of a myth than a man.  The Old Negro, we must remember, was a creature of moral debate and historical controversy.  His has been a stock figureperpetuated as an historical fiction partly in innocent sentimentalism, partly in deliberate reactionism.  The Negro himself has contributed his share to this through a sort of protective social mimicry forced upon him by the adverse  circumstances of dependence.  So for generations in the mind of America, the Negro has been more of a formula than a human being- something to be argued about, condemned or defended, to be "kept down," or "in his place," or "helped up," to be worried with or worried over, harassed or patronized, a social bogey or a social burden.  The thinking Negro even has been induced to share this same general attitude, to focus his attention on controversial issues, to see himself in the distorted perspective of a social problem.  His shadow, so to speak, has been more real to him than his personality.  Through having had to appeal from the unjust stereotypes of his oppressors and traducers to those of his liberators, friends and benefactors he has had to subscribe to the traditional positions from which his case has been viewed.  Little true social or self-undertanding has or could come from such a situation.

     But while the minds of most of us, black and white, have thus burrowed in the trenches of the Civil War and Reconstruction, the actual march of development has simply flanked these positions, necessitating a sudden reorientation of view.  We have not been watching in the right direction; set North and South on a sectional axis, we have not noticed the East till the sun has us blinking.

     Recall how suddenly the Negro spirituals revealed themselves; suppressed for generations under the stereotypes of Wesleyan hymn harmony, secretive, half-ashamed, until the courage of being natural brought them out- and behold, there was folk-music.  Similarly the mind of the Negro seems suddenly to have slipped from under the tyranny of social intimidation and to be shaking off the psychology of imitation and implied inferiority.  By shedding the old chrysalis of the Negro problem we are achieving something like a spiritual emancipation.  Until recently, lacking self-understanding, we have been almost as much of a problem to ourselves as we still are to others.  But the decade that found us with a problem has left us with only a task.  The multitude perhaps feels as yet only a strange relief and a new vague urge, but the thinking few know that in the reaction the vital grip of prejudice has been broken.

     With this renewed self-respect and self-dependence, the life of the Negro community is bound to enter a new dynamic phase, the buoyancy from within compensating for whatever pressure there may be of conditions from without.  The migrant masses, shifting from countryside to city, hurdle several generations of experience at a leap, but more important, the same thing happens spiritually in the life-attitudes and self-expression of the Young Negro, in his poetry, his art, his education and his new outlook, with the additional advantage, of course, of the poise and greater certainty of knowing what it is all about.  From this comes the promise and warrant of a new leadership.  As one of them has discerningly put it:

          We have tomorrow

          Bright before us

          Like a flame.

 

          Yesterday, a night-gone thing

          A sun-down name.

 

          And dawn today

          Broad arch above the road we came.

          We march!

 

     This is what, even more than any "most creditable record of fifty years of freedom," requires that the Negro of to-day be seen through other than the dusty spectacles of past controversy.  The day of "aunties," "uncles" and "mammies" is equally gone.  Uncle Tom and Sambo have passed on, and even the "Colonel" and "George" play barnstorm roles from which they escape with relief when the public spotlight is off.  The popular melodrama has about played itself out, and it is time to scrap the fictions, garret the bogeys and settle down to a realistic facing of facts.  

     First we must observe some of the changes which since the traditional lines of opinion were drawn have rendered these quite obsolete.  A main change has been, of course, that shifting of the Negro population which has made the Negro problem no longer exclusively or even predominantly Southern.  Why should our minds remain sectionalized, when the problem itself no longer is?  Then the trend of migration has not only been toward the North and the Central Midwest, but city-ward and to the great centers of industry- the problems of adjustment are new, practical, local and not peculiarly racial.  Rather they are an integral part of the large industrial and social problems of our present-day democracy.  And finally, with the Negro rapidly in process of class differentiation, if it ever was warrantable to regard and treat the Negro en masse it is becoming with every day less possible, more unjust and more ridiculous.

     In the very process of being transplanted, the Negro is being transformed.

     The tide of Negro migration, northward and city-ward, is not to be fully explained as a blind flood started by the demands of war industry coupled with the shutting off of foreign  migration, or by the presssure of poor crops coupled with increased social terrorism in certain sections of the South and Southwest.  Neither labor demand, the boll-weevil nor the Ku Klux Klan is a basic factor, however contributory any or all of them may have been.  The wash and rush of this human tide on the beach line of the northern city centers is to be explained primarily in terms of a new vision of opportunity, of social and economic freedom, of a spirit to seize, even in the face of an extortionate and heavy toll, a chance for the improvement of conditions.  With each successive wave of it, the movement of the Negro becomes more and more a mass movement toward the larger and the more democratic chance- in the Negro's case a deliberate flight not only from countryside to city, but from medieval America to modern.

     Take Harlem as an instance of this.  Here in Manhattan is not merely the larget Negro community in the world, but the first concentratio in history of so many diverse elements of Negro life.  It has attracted the Africn, the West Indian, the Negro American; ha brought together the Negro of the North and the Negro of the South; the man from the city and the man from the town and village; the peasant, the student, the business man, the professional man, artist, poet, musician, adventurer and worker, preacher and criminal, exploiter and social outcast.  Each group has come with its own separate motives and for its own special ends, but their greatest experience has been the finding of one another.