Color, Communism, and Common Sense - Manning Johnson

Bane of Red Integration

Many Negro intellectuals, artists, professionals, etc., were carried away with this outburst of inter-racialism. Here was an opportunity to be accepted by the other racial group. Secretly, they had always wanted to get away from the other Negroes. Moving around among whites would somehow add to their stature and endow a feeling of importance. So they went after communist inter-racialism like a hog going after slop.

There are numerous examples of the harmful and deadening effect of communist inter-racialism (integration) on any proposal for constructive Negro projects. Of these examples, I will cite only a few.

First, during the latter 1930's, the Negro and white reds, fellow travelers, et al., waged an intense campaign against Harlem Hospital in New York. Inside information, supplied by reds on the hospital staff, told of crowded conditions and improper treatment. Some of this information was so derogatory that many dubbed Harlem Hospital the "Butcher Shop." Street meetings, indoor rallies, united front conferences made overcrowding and improper hospital treatment the main subject matter. Demands were made on the city officials for more and better hospitals without success. Charges of race discrimination filled the air. The reds had a field day building up racial tensions.

Everybody was talking about the overcrowding in the Harlem Hospital. So a group of Negroes, believing in "doing something for yourself," came up with the idea of a Negro community effort to found a hospital. They saw in such a project a chance to render great service to the people in the community and to show to the Nation and the world an example of Negro resourcefulness. Jews, Catholics, Presbyterians and others founded hospitals, so why not Negroes?

The Communists were not interested in a Negro hospital, founded by Negroes and redounding to their credit. Such a project would take away a key issue in racial agitation and radicalization and isolate the reds. So they acted swiftly and decisively, through their Negro intellectual tools in the community, to kill the project aborning.

The late Claude McKay, Negro poet, whom I knew very well, wrote about it as follows:

"There was a project to found a Negro hospital a few years ago, but before it was launched the idea was killed by the obstreperous and extremely vocal and effective group of Negro intellectuals who style themselves the "anti-Segregationists." They maintained that a Negro hospital would be an incentive to the greater segregation of Negro doctors.

"Preposterous is the situation in which the entire Negro minority is placed by its irrational intellectuals and their canny "radical" white supporters.

"I predict that nothing could be more effective in breaking down the barriers of Segregation and compelling white doctors to recognize the merits of colored colleagues than the establishment of a great Negro hospital in Harlem. . . . Moreover, such an institution could become an asset to the American medical profession. White doctors would be more attracted by the outstanding work of their colored colleagues, just as white educators and intellectuals were drawn to Tuskegee to study the great work of Booker T. Washington."

Second. A well-known Negro real estate man called together a group of prominent Negro intellectuals and professionals for the purpose of launching a Negro housing development through the purchase of land and home construction. Such a project, he argued, would go a long way in showing other races that Negroes can build ideal communities and maintain standards second to none. He had maps showing fine locations that even from a land purchase angle proved that it was a good investment. But he couldn't get to first base. Why? Because they were against setting up "Negro Communities," that is "segregating ourselves." "They," he said, "were all for integration in white communities."

Third. A prominent Negro dentist, who became "well to do" in the Negro community, takes great pride in his radical views and associations. He purchased a home in a "White Neighborhood" for $20,000. He has since added approximately $10,000 for repairs and alterations. Publicly, he boasted about his being the only Negro family in the neighborhood.

He makes his money off Negroes; he is a Negro; but he doesn't want to live among them. To him, the mark of success is a good bank reserve and a home in a white neighborhood. His only fear is that his white neighbors will sell to other Negroes and move to another area. To him, and to so many others of his ilk, the very thought of members of his own race replacing his newly found white neighbors gives him "conniptions."

However, it makes no difference what are the circumstances. The Negro crasher of the "Lily White Section" is sure of full cooperation and aid of the reds and all so-called progressives to beat down and discredit the opposition.

Negro integrationists, in the main, can be placed in three groups, as follows:

(a) Those who seek acceptance in white communities only for themselves, to the complete exclusion of other Negroes.

(b) Those who are paid agents of unprincipled or racketeering white real estate men, exploiting the anxieties and fears of the white community to reap a financial bonanza.

(c) Those who are block busters, that is a Negro family for whom the reds or so-called progressives have either purchased or rented a home or an apartment with the full knowledge that its transfer is going to arouse social resentment, bitterness and hostility.

Regardless of the group into which the Negro integrationist falls, he is like "manna from Heaven" to all those who deliberately seek to arrest the steady advancement in race relations and to turn it into a shambles for alien or partisan political purposes.

Significant it is to note that the reds and so-called progressives never spend money on projects to "help" the Negroes unless these projects pay off in race conflict and animosity. They know that the "blockbuster," like the interloper and party crasher, is always resented and usually gets the "bum's rush." That is why they seek to cast the Negro in such a light. It builds up open and hidden resentment that can be exploited.

Some people describe New York City as a "melting pot." At best, this is only wishful thinking. The numerous racial and national groups are as easily identified today as ever. The geographical areas where each group settled or resettled remains. Thus, there are in New York German sections, Italian sections, Irish sections, Jewish sections, Puerto Rican sections, Chinese sections, Negro sections, etc. In short, there may be found as many sections as there are national groups or races. National, social, cultural, linguistic, religious and other common factors effect this sectional cleavage. Parades and gala affairs in national costumes are not uncommon. The same may be said of every part of our country. Though these national, racial and religious differences divide them like five fingers on the hand, yet they are one solid fist as Americans.

The Communists try to exploit these national, racial and religious differences in order to weaken, undermine and subjugate America to Moscow. Like a serpent, they use guile to seduce each group. At no time have the Communists even hinted or suggested to any group, other than the Negro, that their clannishness or tendency to colonize a given area creates a "Ghetto" or "Quarters." Were they to do so, they would be jeered out of each section as crackpots.

Evidently the reds had international propaganda in mind when they described Negro sections as "Ghettos" because the definition of the word Ghetto in no way applies to a Negro section any more than it does to a German, Irish, Jewish, Chinese or any other section in America.

The Encyclopedia Britannica states:

"Ghetto, formerly the street or quarter of a city in which Jews were compelled to live, enclosed by walls and gates which were locked each night. The term is now used loosely of any locality in a city or country where Jews congregate.

"During the Middle Ages the Jews were forbidden to leave the ghetto after sunset when the gates were locked, and they were also imprisoned on Sundays and all Christian holy days."

Negroes band together in sections like other races and national groups much for the same reasons. Like other racial and national groups, they can buy land, build communities, settle in any section of the country. Like other racial and national groups, they can make their sections as nice and attractive as possible. The maximum business, cultural, sanitary and social services are within their reach as with other groups.

The Communists, through propaganda, have sold a number of Negro intellectuals the idea that the Negro section is a ghetto; that white Americans created it, set its geographical boundaries; that it is the product of race hate and the inhumanity of white Americans. Therefore, it is a struggle of Negro against "white oppressors" for emancipation.

Naturally, those holding such views have no community pride, no interest in doing anything to improve its services because that would be aiding and abetting "segregation" and maintenance of the "ghetto."

Moreover, they oppose any race project inside or outside the Negro section for the same reason. Everything has to be integrated or it is taboo. In this way, they paralyze Negro initiative and resourcefulness, casting the race in the mold of one that is incapable of producing anything for the advancement of society. At the same time, it creates the impression among other racial groups that the Negro waits for them to prepare the banquet so that he can step in and enjoy it.

Obviously, this line, deliberately spread by the Communists, leads to the worst kind of mischief. It strengthens and creates racial prejudices and lays the basis for sharp racial conflicts. Shirking social responsibility and blaming others may be the easy way, but it is only a short cut to Communist slavery.