The purpose of this chapter is to analyze society's "unconscious reasoning" which has led to the establishment of a color line—to the denial of social equality—wherever the white[129] and black races have long been in contact during recent history; and to see whether this discrimination appears to be justified by eugenics.
J. M. Mecklin[130] summarizes society's logic as follows:
"When society permits the free social intercourse of two young persons of similar training and interests, it tacitly gives its consent to the possible legitimate results of such relations, namely, marriage. But marriage is not a matter that concerns the contracting parties alone; it is social in its origin and from society come its sanctions. It is society's legitimatised method for the perpetuation of the race in the larger and inclusive sense of a continuous racial type which shall be the bearer of a continuous and progressive civilization. There are, however, within the community, two racial groups of such widely divergent physical and psychic characteristics that the blending of the two destroys the purity of the type of both and introduces confusion—the result of the blend is a mongrel. The preservation of the unbroken, self-conscious existence of the white or dominant ethnic group is synonymous with the preservation of all that has meaning and inspiration in its past and hope for its future. It forbids by law, therefore, or by the equally effective social taboo, anything that would tend to contaminate the purity of its stock or jeopardize the integrity of its social heritage."
It is needless to say that the "social mind" does not consciously go through any such process of reasoning, before it draws a color line. The social mind rarely even attempts to justify its conclusions. It merely holds a general attitude of superiority, which in many cases appears to be nothing more than a feeling that another race is different.
In what way different?
The difference between the white race and the black (or any other race) might consist of two elements: (1) differences in heredity—biological differences; (2) differences in traditions, environment, customs—social differences, in short. A critical inquirer would want to know which kind of difference was greater, for he would at once see that the second kind might be removed by education and other social forces, while the first kind would be substantially permanent.
It is not difficult to find persons of prominence who will assert that all the differences between white and Negro are differences of a social nature, that the differences of a physical nature are negligible, and that if the Negro is "given a chance" the significant differences will disappear. This attitude permeates the public school system of northern states. A recent report on the condition of Negro pupils in the New York City public schools professes to give "few, perhaps no, recommendations that would not apply to the children of other races. Where the application is more true in regard to colored children, it seems largely to be because of this lack of equal justice in the cases of their parents. Race weakness appears but this could easily be balanced by the same or similar weakness in other races. Given an education carefully adapted to his needs and a fair chance for employment, the normal child of any race will succeed, unless the burden of wrong home conditions lies too heavily upon him."[131]
As the writer does not define what she means by "succeed," one is obliged to guess at what she means: Her anthropology is apparently similar to that of Franz Boas of Columbia University, who has said that, "No proof can be given of any material inferiority of the Negro race;—without doubt the bulk of the individuals composing the race are equal in mental aptitude to the bulk of our own people."
If such a statement is wholly true, the color line can hardly be justified, but must be regarded, as it is now the case sometimes, as merely the expression of prejudice and ignorance. If the only differences between white and black, which can not be removed by education, are of no real significance,—a chocolate hue of skin, a certain kinkiness of hair, and so on,—then logically the white race should remove the handicaps which lack of education and bad environment have placed on the Negro, and receive him on terms of perfect equality, in business, in politics, and in marriage.
The proposition needs only to be stated in this frank form, to arouse an instinctive protest on the part of most Americans. Yet it has been urged in an almost equally frank form by many writers, from the days of the abolitionists to the present, and it seems to be the logical consequence of the position adopted by such anthropologists as Professor Boas, and by the educators and others who proclaim that there are no significant differences between the Negro and the white, except such as are due to social conditions and which, therefore, can be removed.