In addition to the racial and territorial divisions of the social structure there are also minor divisions determined by color and wealth. First there are the “dictys,” that class of Negroes who constitute themselves as the upper strata and have lately done much wailing in the public places because white and black writers have seemingly overlooked them in their delineations of Negro life in Harlem. This upper strata is composed of the more successful and more socially inclined professional folk—lawyers, doctors, dentists, druggists, politicians, beauty parlor proprietors and real estate dealers. They are for the most part mulattoes of light brown skin and have succeeded in absorbing all the social mannerisms of the white American middle class. They live in the stately rows of houses on 138th and 139th Streets between Seventh and Eighth Avenues or else in the “high-tone” apartment houses on Edgecombe and St. Nicholas. They are both stupid and snobbish as is their class in any race. Their most compelling if sometimes unconscious ambition is to be as near white as possible, and their greatest expenditure of energy is concentrated on eradicating any trait or characteristic commonly known as negroid.
Their homes are expensively appointed and comfortable. Most of them are furnished in good taste, thanks to the interior decorator who was hired to do the job. Their existence is one of smug complacence. They are well satisfied with themselves and with their class. They are without a doubt the basic element from which the Negro aristocracy of the future will evolve. They are also good illustrations, mentally, sartorially and socially, of what the American standardizing machine can do to susceptible material.
These people have a social life of their own. They attend formal dinners and dances, resplendent in chic expensive replicas of Fifth Avenue finery. They arrange suitable inter-coterie weddings, preside luxuriously at announcement dinners, pre-nuptial showers, wedding breakfasts and the like. They attend church socials, fraternity dances and sorority gatherings. They frequent the downtown theaters, and occasionally, quite occasionally, drop into one of the Harlem night clubs which certain of their lower caste brethren frequent and white downtown excursionists make wealthy.
Despite this upper strata which is quite small, social barriers among Negroes are not as strict and well regulated in Harlem as they are in other Negro communities. Like all cosmopolitan centers Harlem is democratic. People associate with all types should chance happen to throw them together. There are a few aristocrats, a plethora of striving bourgeoisie, a few artistic spirits and a great proletarian mass, which constitutes the most interesting and important element in Harlem, for it is this latter class and their institutions that gives the community its color and fascination.
IV. NIGHT LIFE IN HARLEM
Much has been written and said about night life in Harlem. It has become the leit motif of sophisticated conversation and shop girl intimacies. To call yourself a New Yorker you must have been to Harlem at least once. Every up-to-date person knows Harlem, and knowing Harlem generally means that one has visited a night club or two. These night clubs are now enjoying much publicity along with the New Negro and Negro art. They are the shrines to which white sophisticates, Greenwich Village artists, Broadway revellers and provincial commuters make eager pilgrimage. In fact, the white patronage is so profitable and so abundant that Negroes find themselves crowded out and even segregated in their own places of jazz.
There are, at the present time, about one dozen of these night clubs in Harlem—Bamville, Connie’s Inn, Baron Wilkins, The Nest, Small’s Paradise, The Capitol, The Cotton Club, The Green Cat, The Sugar Cane Club, Happy Rhones, The Hoofers Club and the Little Savoy. Most of these generally have from two to ten white persons for every black one. Only The Hoofers, The Little Savoy, and The Sugar Cane Club seem to cater almost exclusively to Negro trade.
At the Bamville and at Small’s Paradise, one finds smart white patrons, the type that reads the ultrasophisticated New Yorker. Indeed, that journal says in its catalogue of places to go—“Small’s and Bamville are the show places of Harlem for downtowners on their first excursion. Go late. Better not to dress.” And so the younger generation of Broadway, Park Avenue, Riverside Drive, Third Avenue and the Bronx go late, take their own gin, applaud the raucous vulgarity of the entertainers, dance with abandon and go home with a headache. They have seen Harlem.
The Cotton Club and Connie’s Inn make a bid for theatrical performers and well-to-do folk around town. The Nest and Happy Rhones attract traveling salesmen, store clerks and commuters from Jersey and Yonkers. The Green Cat has a large Latin clientele. Baron Wilkins draws glittering ladies from Broadway with their sleek gentlemen friends. Because of these conditions of invasion, Harlem’s far-famed night clubs have become merely side shows staged for sensation-seeking whites. Nevertheless, they are still an egregious something to experience. Their smoking cavernous depths are eerie and ecstatic. Patrons enter, shiver involuntarily, then settle down to be shoved about and scared by the intangible rhythms that surge all around them. White night clubs are noisy. White night clubs affect weird music, soft light, Negro entertainers and dancing waiters, but, even with all these contributing elements, they cannot approximate the infectious rhythm and joy always found in a Negro cabaret.
Take the Sugar Cane Club on Fifth Avenue near 135th Street, located on the border of the most “low-down” section of Harlem. This place is visited by few whites or few “dicty” Negroes. Its customers are the rough-and-ready, happy-go-lucky more primitive type—street walkers, petty gamblers and pimps, with an occasional adventurer from other strata of society.