To all this we must add the peculiar spiritual contribution which the Negro made to labor. Always, physical fact has its spiritual complement, but in this case the gift is apt to be forgotten or slurred over. This gift is the thing that is usually known as “laziness.” Again and again men speak of the laziness of Negro labor and some suppose that slavery of Negroes was necessary on that account; and that even in freedom Negroes must be “driven.” On the other hand, and in contradiction to this, is the fact that Negroes do work and work efficiently. In South Africa and in Nigeria, in the Sudan and in Brazil, in the West Indies and all over the United States, Negrolabor has accomplished tremendous tasks. One of its latest and greatest tasks has been the building of the Panama Canal. These two sets of facts, therefore, would seem to be mutually contradictory, and many a northern manager has seen the contradiction when, facing the apparent laziness of Negro hands, he has attempted to drive them and found out that he could not, and at the same time has afterward seen someone used to Negro labor get a tremendous amount of work out of the same gangs. The explanation of all this is clear and simple: The Negro laborer has not been trained in modern organized industry, but rather in quite a different school.
The European workman works long hours and every day in the week because it is only in this way that he can support himself and family. With the present organization of industry and methods of distributing the results of industry, any failure of the European workingman to toil hard and steadily would mean either starvation or social disgrace through the lowering of his standard of living. The Negro workingman, on the other hand, came out of an organization of industry which was communistic and did not call for unlimited toil on the part of the workers. There was work and hard work to do, for even in the fertile tropical lands the task of fighting weeds, floods, animals, insects and germs was no easy thing. But on the other hand, the distribution of products was much simpler and fairer and the wants of the people were less developed. The black tropical worker therefore looked upon work as a necessary evil and maintained his right to balance the relative allurements of leisure and satisfaction at any particular day, hour or season. Moreover, in the simple work-organization of tropical or semi-tropical life, individual desires of this sort did not usually disarrange the whole economic process or machine.36
The white laborer therefore brought to America the habit of regular, continuous toil which he regarded as a great moral duty. The black la borer brought the idea of toil as a necessary evil ministering to the pleasure of life. While the gift of the white laborer made America rich, or at least made many Americans rich, it will take the psychology of the black man to make it happy. New and better organization of industry, a clearer conception of the value of effort and a wider knowledge of the process of production must come in, so as to increase the wage of the worker and decrease rent, interest, and profit; and then the black laborer’s subconscious contribution to current economics will be recognized as of tremendous and increasing importance.
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III
Black Soldiers
How the Negro fought in every American war
for a cause that was not his and to gain for others
freedom which was not his own.
1. Colonial Wars
The day is past when historians glory in war. Rather, with all thoughtful men, they deplore the barbarism of mankind which has made war so large a part of human history. As long, however, as there are powerful men who are determined to have their way by brute force, and as long as these men can compel or persuade enough of their group, nation or race to support them even to the limit of destruction, rape, theft and murder, just so long these men will and must be opposed by force—moral force if possible, physical force in the extreme. The world has undoubtedly come to the place where it defends reluctantly such defensive war, but has no words of excuse for offensive war, for the initiation of the program of physical force.
There is, however, one further consideration: the man in the ranks has usually little chance to decide whether the war is defensive or offensive, righteous or wrong. He is called upon to put life and limb in jeopardy. He responds, sometimes willingly with uplifted soul and high resolve, persuaded that he is under Divine command; some times by compulsion and by the iron of discipline. In all cases, he has by every nation been given credit; and certainly the man who voluntarily lays down his life for a cause which he has been led to believe is righteous deserves public esteem, although the world may weep at his ignorance and blindness.
From the beginning, America was involved in war because it was born in a day of war. First, there were wars, mostly of aggression but partly of self-defense, against the Indians. Then there was a series of wars which were but colonial echoes of European brawls. Next, the United States fought to make itself independent of the economic suzerainty of England. After that came the conquest of Mexico and the war for the Union, which resolved itself in a war against slavery, and finally the Spanish War and the Great World War.
In all these wars the Negro has taken part. He cannot be blamed for them so far as they were unrighteous wars (and some of them were unrighteous), because he was not a leader: he was, for the most part, a common soldier in the ranks and did what he was told. Yet in the majority of cases he was not compelled to fight. He used his own judgment and he fought because he believed that by fighting for America he would gain the respect of the land and personal and spiritual freedom. His problem as a soldier was always peculiar: no matter for what America fought and no matter for what her enemies fought, the American Negro always fought for his own freedom and for the self-respect of his race. What ever the cause of war, therefore, his cause was peculiarly just. He appears, therefore, in American wars always with double motive—the desire to oppose the so-called enemy of his country along with his fellow white citizens, and before that, the motive of deserving well of those citizens and securing justice for his folk. In this way, he appears in the earliest times fighting with the whites against the Indians as well as with the Indians against the whites, and throughout the history of the West Indies and Central America as well as the southern United States, we find here and there groups of Negroes fighting with the whites. For instance: in Louisiana early in the eighteenth century when Governor Perier took office, the colony was very much afraid of a combination between the Choctaw Indians and the fierce Banbara Negroes who had begun to make common cause with them. To offset this, Perier armed a band of slaves in 1729 and sent them against the Indians. He says: “The Negroes executed their mission with as much promptitude as secrecy.” Later, in 1730, the Governor sent twenty white men and six Negroes to carry am munition to the Illinois settlement up the Mississippi River. Perier says fifteen Negroes “in whose hands we had put weapons performed prodigies of valor. If the blacks did not cost so much and if their labor was not so necessary to the colony it would be better to turn them into soldiers and to dismiss those we have who are so bad and so cowardly that they seem to have been manufactured purposely for this colony.” But this policy of using the Negroes against the Indians led the Indians to retaliate and seek alliance with the blacks and in August, 1730, the Natchez Indians and the Chickshaws conspired with the Negroes to revolt. The head of the revolt, Samba, with eight of his confederates, was executed before the conspiracy came to a head. In 1733, when Governor Bienville returned to power, he had an army consisting of 544 white men and 45 Negroes, the latter with free black officers.37
In the colonial wars, which distracted America during the seventeenth and early part of the eighteenth centuries, the Negro took comparatively small part because the institution of slavery was becoming more settled and the masters were afraid to let their slaves fight. Notwithstanding this, there were black Freedmen who voted and were enrolled in the militia and went to war, while some masters sent their slaves as laborers and servants. As early as 1652 a law of Massachu setts as to the militia required “Negro, Scotch men and Indians” to enroll in the militia. After ward the policy was changed and Negroes and Indians were excluded, but Negroes often acted as sentinels at meeting-house doors. At other times slaves ran away and enlisted as soldiers or as sailors, thus often gaining their liberty. The New York Gazette in 1760 advertises for a slave who is suspected of having