The Warmth of Other Suns (8 page)

They would come to be called Jim Crow laws. It is unknown precisely who Jim Crow was or if someone by that name actually existed. There are several stories as to the term’s origins. It came into public use in the 1830s after Thomas Dartmouth Rice, a New York–born itinerant white actor, popularized a song-and-dance routine called “the Jim Crow” in minstrel shows across the country. He wore blackface and ragged clothes and performed a jouncy, palsied imitation of a handicapped
black stable hand he had likely seen in his travels singing a song about “Jumping Jim Crow.” Jim Crow was said to be the name of either the stable hand or his owner living in Kentucky or Ohio. Rice became a national sensation impersonating a crippled black man, but died penniless in 1860 of a paralytic condition that limited his speech and movement by the end of his life.

The term caught the fancy of whites across the country and came to be used as a pejorative for colored people and things related to colored people, and, by 1841, was applied to the laws to segregate them. The first such laws were passed not in the South, but in Massachusetts, as a means of designating a railcar set apart for black passengers. Florida, Mississippi, and Texas enacted the first Jim Crow laws in the South right after the Confederates lost the Civil War—Florida and Mississippi in 1865 and Texas in 1866. The northerners who took over the South during Reconstruction repealed those hastily passed laws. The Federal Civil Rights Act of 1875 explicitly outlawed segregation. But the northerners who were there to enforce the law retreated by the late 1870s and left the South to its own devices. As the twentieth century approached, the South resurrected Jim Crow.

Streetcars, widely in use from the 1880s, had open seating in the South, until Georgia demanded separate seating by race in 1891.
²⁷
By 1905, every southern state, from Florida to Texas, outlawed blacks from sitting next to whites on public conveyances. The following year, Montgomery, Alabama, went a step further and required streetcars for whites and streetcars for blacks. By 1909, a new curfew required blacks to be off the streets by 10
P.M
. in Mobile, Alabama. By 1915, black and white textile workers in South Carolina could not use the same “water bucket, pails, cups, dippers or glasses,” work in the same room, or even go up or down a stairway at the same time.

This new reality forced colored parents to search for ways to explain the insanity of the caste system to their uncomprehending children. When two little girls in 1930s Florida wanted to know why they couldn’t play on a swing like the white children or had to sit in a dirty waiting room instead of the clean one, their father, the theologian Howard Thurman, had to think about how best to make them understand. “The measure of a man’s estimate of your strength,” he finally told them, “is the kind of weapons he feels that he must use in order to hold you fast in a prescribed place.”
²⁸

All told, these statutes only served to worsen race relations, alienating one group from the other and removing the few informal interactions
that might have helped both sides see the potential good and humanity in the other.

Now the masses of black workers cast about on their own in a buyer’s labor market with little in the way of material assets or education or a personal connection to even the coldest slave master, who would have shown a basic watchfulness if only to protect his financial investment. Their lives were left to the devices of planters with no vested interest in them and, now, no intimate ties to ease the harshness of their circumstances or to protect them, if only out of paternalism, from the whims of night riders, a hell-bent jury, or poor whites taking out their resentment at their unwitting competitors for work.

David L. Cohn, in the 1935 book
God Shakes Creation
, wrote that, for a colored man without a white sponsor, “his fate is in the lap of the gods.”
²⁹

Each year, people who had been able to vote or ride the train where they chose found that something they could do freely yesterday, they were prohibited from doing today. They were losing ground and sinking lower in status with each passing day, and, well into the new century, the color codes would only grow to encompass more activities of daily life as quickly as legislators could devise them.

Thus, those silent parties leaving Selma in the winter of 1916 saw no option but to go. Theirs would become the first volley of a leaderless revolution. There was no Moses or Joshua or Harriet Tubman, or, for that matter, Malcolm X or Martin Luther King, Jr., to organize the Migration. The best-known leader at the start of it, Booker T. Washington, was vehemently against abandonment of the South and strongly discouraged it. Frederick Douglass, who saw it coming but died before it began, was against the very thought of it and considered an exodus from the South “a premature, disheartening surrender.”
³⁰

Those entreaties had little effect.

“The Negroes just quietly move away without taking their recognized leaders into their confidence any more than they do the white people about them,” a Labor Department study reported.
³¹
A colored minister might meet with his deacons on a Wednesday, thinking all was well, and by Sunday find all the church elders gone north. “They write the minister that they forgot to tell him they were going away.”

Ordinary people listened to their hearts instead of their leaders. At a
clandestine meeting after a near lynching in Mississippi, a colored leader stood before the people and urged them to stay where they were.

A man in the audience rose up to speak.

“You tell us that the South is the best place for us,” the man said.
³²
“
What guaranties can you give us that our life and liberty will be safe if we stay?
”

The leader was speechless.

“When he asked me that, there was nothing I could answer,” the leader said afterward. “So I have not again urged my race to remain.”

Any leader who dared argue against leaving might arouse suspicion that he was a tool of the white people running things. Any such leader was, therefore, likely to be ignored, or worse. One Sunday, a colored minister in Tampa, Florida, advised from the pulpit that his flock stay in the South. He was “stabbed the next day for doing so.”
³³

In the years leading up to and immediately following the turn of the twentieth century, a generation came into the world unlike any other in the South. It was made up of young people with no personal recollection of slavery—they were two generations removed from it. The colored members of this generation were free but not free, chafing under Jim Crow and resisting the studied subservience of their slave parents and grandparents. They had grown up without the contrived intimacy that once bound the two races. And it appeared that young whites, weaned on a formal kind of supremacy, had grown more hostile to blacks than even their slaveholding ancestors had been.

“The sentiment is altogether different now,” William C. Oates, the old-guard former governor of Alabama, said in 1901 of the newer generation of white southerners.
³⁴
“When the Negro is doing no harm, why, the people want to kill him and wipe him from the face of the earth.”

The colored people of this generation began looking for a way out. “It is too much to expect that Negroes will indefinitely endure their severe limitations in the South when they can escape most of them in a ride of 36 hours,” the Labor Department warned.
³⁵
“Fifty years after the Civil War, they should not be expected to be content with the same conditions which existed at the close of the war.”

Younger blacks could see the contradictions in their world—that, sixty, seventy, eighty years after Abraham Lincoln signed the Emancipation
Proclamation, they still had to step off the sidewalk when a white person approached, were banished to jobs nobody else wanted no matter their skill or ambition, couldn’t vote, but could be hanged on suspicion of the pettiest infraction.

These were the facts of their lives:
³⁶

There were days when whites could go to the amusement park and a day when blacks could go, if they were permitted at all. There were white elevators and colored elevators (meaning the freight elevators in back); white train platforms and colored train platforms. There were white ambulances and colored ambulances to ferry the sick, and white hearses and colored hearses for those who didn’t survive whatever was wrong with them.

There were white waiting rooms and colored waiting rooms in any conceivable place where a person might have to wait for something, from the bus depot to the doctor’s office. A total of four restrooms had to be constructed and maintained at significant expense in any public establishment that bothered to provide any for colored people: one for white men, one for white women, one for colored men, and one for colored women. In 1958, a new bus station went up in Jacksonville, Florida, with two of everything, including two segregated cocktail lounges, “lest the races brush elbows over a martini,”
The Wall Street Journal
reported.
³⁷
The president of Southeastern Greyhound told the
Journal
, “It frequently costs fifty percent more to build a terminal with segregated facilities.” But most southern businessmen didn’t dare complain about the extra cost. “That question is dynamite,” the president of a southern theater chain told the
Journal
. “Don’t even say what state I’m in.”

There was a colored window at the post office in Pensacola, Florida, and there were white and colored telephone booths in Oklahoma. White and colored went to separate windows to get their license plates in Indianola, Mississippi, and to separate tellers to make their deposits at the First National Bank of Atlanta.
³⁸
There were taxicabs for colored people and taxicabs for white people in Jacksonville, Birmingham, Atlanta, and the entire state of Mississippi. Colored people had to be off the streets and out of the city limits by 8
P.
³⁹
M
. in Palm Beach and Miami Beach.

Throughout the South, the conventional rules of the road did not apply when a colored motorist was behind the wheel.
⁴⁰
If he reached an intersection first, he had to let the white motorist go ahead of him.
⁴¹
He could not pass a white motorist on the road no matter how slowly the
white motorist was going and had to take extreme caution to avoid an accident because he would likely be blamed no matter who was at fault. In everyday interactions, a black person could not contradict a white person or speak unless spoken to first.
⁴²
A black person could not be the first to offer to shake a white person’s hand. A handshake could occur only if a white person so gestured, leaving many people having never shaken hands with a person of the other race. The consequences for the slightest misstep were swift and brutal.
⁴³
Two whites beat a black tenant farmer in Louise, Mississippi, in 1948, wrote the historian James C. Cobb, because the man “asked for a receipt after paying his water bill.”

It was against the law for a colored person and a white person to play checkers together in Birmingham.
⁴⁴
White and colored gamblers had to place their bets at separate windows and sit in separate aisles at racetracks in Arkansas. At saloons in Atlanta, the bars were segregated: Whites drank on stools at one end of the bar and blacks on stools at the other end, until the city outlawed even that, resulting in white-only and colored-only saloons.
⁴⁵
There were white parking spaces and colored parking spaces in the town square in Calhoun City, Mississippi.
⁴⁶
In one North Carolina courthouse, there was a white Bible and a black Bible to swear to tell the truth on.