‘Reconstruction and its Benefits’ – by W. E. Burghardt DuBois (1910)

RECONSTRUCTION AND ITS BENEFITS
THERE is danger today that between the intense feeling of the South and the conciliatory spirit of the North grave injustice will be done the negro American in the history of Reconstruction. Those who see in negro suffrage the cause of the main evils of Reconstruction must remember that if there had not been a single freedman left in the South after the war the problems of Reconstruction would still have been grave. Property in slaves to the extent of perhaps two thousand million dollars had suddenly disappeared. One thousand five hundred more millions, representing the Confederate war debt, had largely disappeared. Large amounts of real estate and other property had been destroyed, industry had been disorganized, 250,000 men had been killed and many more maimed. With this went the moral effect of an unsuccessful war with all its letting down of social standards and quickening of hatred and discouragement-a situation which would make it difficult under any circumstances to reconstruct a new government and a new civilization. Add to all this the presence of four million freedmen and the situation is further complicated. But this complication is very largely a matter of well-known historical causes. Any human being ” doomed in his own person, and his posterity, to live without knowledge, and without the capacity to make anything his own, and to toil that another may reap the fruits “, is bound, on sudden emancipation, to loom like a great dread on the horizon.

How to train and treat these ex-slaves easily became a central problem of Reconstruction, although by no means the only problem. Three agencies undertook the solution of this problem at first and their influence is apt to be forgotten. Without them the problems of Reconstruction would have been far graver than they were.

These agencies were:

  • (a) the negro church,
  • (b) the negro school, and
  • (c) the Freedmen’s Bureau.

After the war the white churches of the South got rid of their negro members and the negro church organizations of the North invaded the South. The 20,000 members of the African Methodist Episcopal Church in 1856 leaped to 75,000 in 1866 and 200,000 in 1876, while their property increased seven-fold. The negro Baptists with 150,000 members in 1850 had fully a half million in 1870. There were, before the end of Reconstruction, perhaps 10,000 local bodies touching the majority of the freed population, centering almost the whole of their social life, and teaching them organization and autonomy. They were primitive, ill-governed, at times fantastic groups of human beings, and yet it is difficult to exaggerate the influence of this new responsibility – the first social institution fully controlled by black men in America, with traditions that rooted back to Africa and with possibilities which make the 35,000 negro American churches today, with their three and one-half million members, the most powerful negro institutions in the world.

With the negro church, but separate from it, arose the school as the first expression of the missionary activity of Northern religious bodies. Seldom in the history of the world has an almost totally illiterate population been given the means of self-education in so short a time. The movement started with the negroes themselves and they continued to form the dynamic force behind it.

“This great multitude rose up simultaneously and asked for intelligence.”

– First General Report of the Inspector of Schools, Freedmen’s Bureau

The education of this mass had to begin at the top with the training of teachers, and within a few years a dozen colleges and normal schools started; by 1877, 571,506 negro children were in school. There can be no doubt that these schools were a great conservative steadying force to which the South owes much. It must not be forgotten that among the agents of the Freedmen’s Bureau were not only soldiers and politicians but school-teachers and educational leaders like Ware and Cravath.

Granted that the situation was in any case bad and that negro churches and schools stood as conservative educative forces, how far did negro suffrage hinder progress, and was it expedient? The difficulties that stared Reconstruction politicians in the face were these:

  • (a) They must act quickly.
  • (b) Emancipation had increased the political power of the South by one-sixth: could this increased political power be put in the hands of those who, in defense of slavery, had disrupted the Union?
  • (c) How was the .abolition of slavery to be made effective?
  • (d) What was to be the political position of the freedmen?

Andrew Johnson said in 1864, in regard to calling a convention to restore the state of Tennessee,

“…who shall restore and re-establish it? Shall the man who gave his influence and his means to destroy the Government? Is he to participate in the great work of reorganization? Shall he who brought this misery upon the State be permitted to control its destinies? If this be so, then all this precious blood of our brave soldiers and officers so freely poured out will have been wantonly spilled.”

– McPherson, Reconstruction, 46

To settle these and other difficulties, three ways were suggested:

  1. the Freedmen’s Bureau,
  2. partial negro suffrage, and
  3. full manhood suffrage for negroes.

The Freedmen’s Bureau was an attempt to establish a government guardianship over the negroes and ensure their economic and civil rights. Its establishment was a herculean task both physically an(l socially, and it not only met the solid opposition of the white South, but even the North looked at the new thing, as socialistic and over-paternal. It accomplished a great task but it was repudiated. Carl Schurz in 1865 felt warranted in saying:

“that not half of the labor that has been done in the south this year, or will be done there next year, would have been or would be done but for the exertions of the Freedmen’s Bureau. . .  No other agency, except one placed there by the national government, could have wielded that moral power whose interposition was so necessary to prevent the southern society from falling at once into the chaos of a general collision between its different elements.”

Schurz. Report to the President, 1865. Senate Ex. Doc. No. 2. 39 Cong., I sess., p. 40

Notwithstanding this the Bureau was temporary, was regarded as a makeshift and soon abandoned.

Meantime, partial negro suffrage seemed not only just but almost inevitable. Lincoln in 1864 “cautiously suggested” to Louisiana’s private consideration, “whether some of the colored people may not be let in, as, for instance, the very intelligent, and especially those who have fought gallantly in our ranks. They would probably help, in some trying time to come, to keep the jewel of liberty in the family of freedom.” (Letter to Hahn, March 13. McPherson, 20)

Indeed, the “family of freedom” in Louisiana being somewhat small just then, who else was to be entrusted with the “jewel”? Later and for different reasons, Johnson in 1865 wrote to Mississippi:

If you could extend the elective franchise to all persons of color who can read the Constitution of the United States in English and write their names, and to all persons of color who own real estate valued at not less than two hundred and fifty dollars, and pay taxes thereon, you would completely disarm the adversary and set an example the other States will follow. This you can do with perfect safety, and you thus place the southern States, in reference to free persons of color, upon the same basis with the free States. I hope and trust your convention will do this.

Johnson to Sharkey, August 15

Meantime the negroes themselves began to ask for the suffrage the Georgia Convention in Augusta, 1866, advocating “a proposition to give those who could write and read well, and possessed a certain property qualification, the right of suffrage”. The reply of the South to these suggestions was decisive. In Tennessee alone was any action attempted that even suggested possible negro suffrage in the future, and that failed. In all other states the “Black Codes” adopted were certainly not reassuring to friends of freedom. To be sure it was not a time to look for calm, cool, thoughtful action on the part of the white South. Their economic condition was pitiable, their fear of negro freedom genuine; yet it was reasonable to expect from them something less than repression and utter reaction toward slavery. To some extent this expectation was fulfilled: the abolition of slavery was recognized and the civil rights of owning property and appearing as a witness in cases in which he was a party were generally granted the negro; yet with these went in many cases harsh and unbearable regulations which largely neutralized the concessions and certainly gave ground for the assumption that once free the South would virtually re-enslave the negro. The colored people themselves naturally feared this and protested as in Mississippi “against the reactionary policy prevailing, and expressing the fear that the Legislature will pass such proscriptive laws as will drive the freedmen from the State, or practically re-enslave them”. (Oct 7, 1865)

The Codes spoke for themselves. They have often been reprinted and quoted. No open-minded student can read them without being convinced that they meant nothing more nor less than slavery in daily toil. Not only this but as Professor Burgess (whom no one accuses of being negrophile) says:

Almost every act, word or gesture of the Negro, not consonant with good taste and good manners as well as good morals, was made a crime or misdemeanor, for which he could first be fined by the magistrates and then be consigned to a condition of almost slavery for an indefinite time, if he could not pay the bill.

These laws might have been interpreted and applied liberally, but the picture painted by Carl Schurz does not lead one to anticipate this:

Some planters held back their former slaves on their plantations by brute force. Armed bands of white men patrolled the country roads to drive back the negroes wandering about. Dead bodies of murdered negroes were found on and near the highways and bypaths. Gruesome reports came from the hospitals – reports of colored men and women whose ears had been cut off, whose skulls had been broken by blows, whose bodies had been slashed by knives or lacerated with scourges. A number of such cases I had occasion to examine myself. A veritable reign of terror prevailed in many parts of the South. The negro found scant justice in the local courts against the white man. He could look for protection only to the military forces of the United States still garrisoning the “States lately in rebellion” and to the Freedmen’s Bureau.

All things considered, it seems probable that if the South had been permitted to have its way in 1865 the harshness of negro slavery would have been mitigated so as to make slave-trading difficult, and to make it possible for a negro to hold property and appear in some cases in court; but that in most other respects the blacks would have remained in slavery.

What could prevent this? A Freedmen’s Bureau, established for ten, twenty or forty years with a careful distribution of land and capital and a system of education for the children, might have prevented such an extension of slavery. But the country would not listen to such a comprehensive plan. A restricted grant of the suffrage voluntarily made by the states would have been a reassuring proof of a desire to treat the freedmen fairly, and would have balanced, in part at least, the increased political power of the South. There was no such disposition evident. On the other hand, there was ground for the conclusion in the Reconstruction report of June 18, 1866, that so far as slavery was concerned “the language of all the provisions and ordinances of these States on the subject amounts to nothing more than an unwilling admission of an unwelcome truth.” This was of course natural, but was it unnatural that the North should feel that better guarantees were needed to abolish slavery? Carl Schurz wrote:

I deem it proper, however, to offer a few remarks on the assertion frequently put forth, that the franchise is likely to be extended to the colored man by the voluntary action of the Southern whites themselves. My observation leads me to a contrary opinion. Aside from a very few enlightened men, I found but one class of people in favor of the enfranchisement of the blacks: it was the class of Unionists who found themselves politically ostracized and looked upon the enfranchisement of the loyal negroes as the salvation of the whole loyal element. … The masses are strongly opposed to colored suffrage; anybody that dares to advocate it is stigmatized as a dangerous fanatic. The only manner in which, in my opinion, the southern people can be induced to grant to the freedman some measure of self-protecting power in the form of suffrage, is to make it a condition precedent to “readmission”.

Report to the President, 1865. Senate Ex. Doc. No. 2, 39 Cong., I sess., P. 44

Even in Louisiana, under the proposed reconstruction not one negro was allowed to vote, though at that very time the wealthy intelligent free colored people of the state paid taxes on property assessed at $15,000,000 and many of them were well known for their patriotic zeal and love for the Union. Thousands of colored men whose homes were in Louisiana, served bravely in the national army and navy, and many of the so-called negroes in New Orleans could not be distinguished by the most intelligent strangers from the best class of white gentlemen, either by color or manner, dress or language, still, as it was known by tradition and common fame that they were not of pure Caucasian descent, they could not vote. (Brewster, Sketches of Southern Mystery, Treason, and Murder, p. 116)

The United States government might now have taken any one of three courses:

  1. Allowed the whites to reorganize the states and take no measures to enfranchise the freedmen.
  2. Allowed the whites to reorganize the states but provided that after the lapse of a reasonable length of time there should be no discrimination in the right of suffrage on account of “race, color or previous condition of servitude”
  3. Admitted all men, black and white, to take part in reorganizing the states and then provided that future restrictions on the suffrage should be made on any basis except “race, color and previous condition of servitude”.

The first course was clearly inadmissible since it meant virtually giving up the great principle on which the war was largely fought and won, i. e., human freedom; a giving of freedom which contented itself with an edict, and then turned the “freed” slaves over
to the tender mercies of their impoverished and angry ex-masters was no gift at all. The second course was theoretically attractive but practically impossible. It meant at least a prolongation of slavery and instead of attempts to raise the freedmen, it gave the white community strong incentives for keeping the blacks down so that as few as possible would ever qualify for the suffrage. Negro schools would have, been discouraged and economic fetters would have held the black man as a serf for an indefinite time. On the other hand, the arguments for universal negro suffrage from the start were strong and are still strong, and no one would question their strength were it not for the assumption that the experiment failed. Frederick Douglass said to President Johnson: “Your noble and humane predecessor placed in our hands the sword to assist in saving the nation, and we do hope that you, his able successor, will favorably regard the placing in our hands the ballot
with which to save ourselves.” (Frederick Douglass to Johnson, February 7, 1866)

And when Johnson demurred on account of the hostility between blacks and poor whites, a committee of prominent colored men replied:

Even if it were true, as you allege, that the hostility of the blacks toward the poor whites must necessarily project itself into a state of freedom, and that this enmity between the two races is even more intense in a state of freedom than in a state of slavery, in the name of Heaven, we reverently ask, how can you, in view of your professed desire to promote the welfare of the black man, deprive him of all means of defense, and clothe him whom you regard as his enemy in the panoply of political power?

 Carl Schurz expressed this argument most emphatically:

The emancipation of the slaves is submitted to only insofar as chattel slavery in the old form could not be kept up. But although the freedman is no longer considered the property of the individual master, he is considered the slave of society, and all independent State legislation will share the tendency to make him such.

The solution of the problem would be very much facilitated by enabling all the loyal and free-labor elements in the south to exercise a healthy influence upon legislation. It will hardly be possible to secure the freedman against oppressive class legislation and private persecution, unless he be endowed with a certain measure of political power.

To the argument of ignorance Schurz replied:

The effect of the extension of the franchise to the colored people upon the development of free labor and upon the security of human rights in the south being the principal object in view, the objections raised on the ground of the ignorance of the freedmen become unimportant. Practical liberty is a good school.  . . . It is idle to say that it will be time to speak of negro suffrage when the whole colored race will be educated, for the ballot may be necessary to him to secure his education.

Report to the President, 1865. Senate Ex. Doc. No. 2, 39 Cong., I sess., p. 45

The granting of full negro suffrage meant one of two alternatives to the South:

  • (a) the uplift of the negro for sheer self-preservation (this is what Schurz and the saner North expected, as one Southern superintendent said, “the elevation of this class is a matter of prime importance since a ballot in the hands of a black citizen is quite as potent as in the hands of a white one.”), …Or
  • (b) a determined concentration of Southern effort by actual force to deprive the negro of the ballot or nullify its use.

The former is what happened, but even in this case so much energy was taken in keeping the negro from voting that the plan for keeping him in virtual slavery and denying him education failed. It took ten years to

W. E. Burghardt Du Bois, Reconstruction and its Benefits, The American Historical Review, Vol. 15, No. 4 (Jul., 1910), pp. 781-799

Source: Reconstruction and its Benefits on JSTOR

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