I am particularly indebted to President Nason for this short kind introduction. When one lectures four and five times a week, as I do, he develops a deep hatred for introducers, for they're prone to get up and wax long and bold, and they succeed in confusing themselves with the speaker and they confuse the speaker with God almighty.
I am always filled with a little touch of nostalgia when I come back to the university campus, for it not only reminds me of my wonderful years as a student and in the halls of academia, but also of my years, as a professor, during which I labored under the terrible and mistaken assumption that I could teach. And under the even more egregious assumption that students could learn.
But in either eventuality, I never come back to a college campus without a sense of - something of a lump - in my throat. And this is particularly true, I think, during these transitional years, when so much is occurring.
And I shall attempt this morning to sustain the thesis that the phenomenon I have called the Negro Revolt is in reality, a minor symptom of major, much broader changes, sweeping particularly our civilization, and in a general sense the world. In order to revisit the Negro Revolution, to assess where it finally now is and where it is going and why and what it means, it is necessary to, instead of going forward, literally go back, go back historically, particularly when you're talking to white students, because they don't know any American history. It's necessary to go back and reassemble the socioeconomic mosaic that is America.
And remember again, and for most of you, perhaps for the first time, precisely how we arrive at the pickle we are in. And then I think once we can understand it historically and get some of the moral implications of this history to work for us, perhaps we can plot some sane suggestions for the days just ahead.
This country for all intents and purposes, to read history with some fairness and honesty, was founded by white Anglo-Saxon Protestant males. You girls don't get a break either as you will find out. Men who, again if you are going to read them literally, loved God and walked day by day with Jesus and were consistently in pursuit of Liberty and freedom of religious worship. Well, obviously they were concerned really only with their own individual freedom and with their right to worship their God. And they certainly weren't concerned with my individual freedom and your right to worship your God.
But on the whole, they were a rather lazy lot. And America was a rather big, expansive land. And there, they stood on the coast of New England as it were, looking out over all of America and before them, they could see the cotton to be picked, the potatoes to be hoed, the peanuts to be harvested. And somebody had to lift that barge and tote that bale, and these brethren were indeed too involved with loving the Lord to do this.
And they just weren't about to do this. And they said, now we've got to have somebody who can do the hard, the dirty work to get this thing going, while we love the Lord and, you know, kind of write things. And they looked around them and somebody said, well, there is the Indian who has graciously donated this land to us. We see it's communist inspired to say we took it.
And they said, well he is a barbarian. And so, why don't we put him in indentured servitude and let him lift the barge and tote the bale and do the dirty work. And they proceeded to put the Indian in indentured servitude and the Indian proceeded to stage the first sit-in in human history. He simply moved over under a tree and sat down and he would light his pipe. And that was the end of that, and he wouldn't work. Well, of course they could kill him, but a dead Indian couldn't really hoe potatoes and pick cotton.
And this became something of an economic disaster. And it was at this juncture that it occurred to them that, well now maybe what we really should do, is what the Americans in California are going to do with the Mexicans 500 years from now. We can send back to Europe, and get our white brothers and sisters from Northern Europe.
See, they are white like us. And we can bring them over and we'll pay their boat fare. And we'll put them in indentured servitude. And while we are serving the Lord and doing all these other things, let them lift the barge and tote the bale. And as a result of this policy, you get thousands of, of course it's very important, Northern, the right types, of Europeans, coming into America to live in indentured servitude. And of course they were the first to really begin to hoe the potatoes and work the peanut crop. But there was one major fallacy, young people, in this economic plan: you see, all white people look alike.
And this produced a major problem because once the white fellows got here from Northern Europe, they worked until they made one payday. Then they would come into town to places like Northfield and other places and mingled with free white people. And there was no way for the white plantation owner to prove that this white man was indeed his bond servant. And so they ran away and the whole thing became an economic disaster. So they had to abandon that. And it was then that they really began to take counsel among themselves and to say, now, look, we've got to get somebody here to do this work. We are not going to do it.
And there are two prerequisites this person must have. One, he must be able to swing with this hot sun in Mississippi, Louisiana, Alabama, and Georgia. And secondly, he must have a high degree of social visibility. So if he runs away, you see, we can find him and bring him back. And it was that combination. And precisely that combination of socioeconomic factors that caused, and this is the precise name of it, the good ship Jesus to set sail from Liverpool and move toward the coast of West Africa.
And you and Martin Luther King have been inextricably involved from that day on. But that is a cultural historical point that I need to nail down for you at this juncture, because it's going to explain something else later. During what we call the middle passage - and read Herskovits Myth of the Negro Past on this - during the middle passage from Africa to America, the black men who had been sold to white men by other black men, were jammed in the holes of ships like sardines, but they had been bought from various states on the coast of West Africa.
And not only from various states, but from various tribes within various states. Ergo, during the passage from Africa to America, in most instances, the black men couldn't even talk to each other. For they had, neither language, nor religion, nor folkways, nor mores in common. Now this is going to turn out to be a major point in modern social history.
And so America then is flooded between 1619, the next hundred or so years, with slaves.
They began as indentured servants, and then over a period of a half a century, they sink down, down, down, and finally into chattel slavery. Now let's look at the man who is holding the slaves. Now this is the same, Anglo-Saxon white Protestant who loves the Lord. Remember him? He's the fellow. And he looks at himself and here is this righteous man who not only burns witches at the stake, but will take a branding iron and stamp the scar of adulteress across the breast of an erring woman.
This is how much he loves God, you see. He's got slaves and this is a problem.
And he says to himself, indeed there was quite a bit of controversy about it, how can we as a Christian God-fearing people put other human beings in slavery. And the preacher said, as he does today, don't worry about it. Come to church Sunday, bring money, we'll fix it. And so you get this New England tableau now on Sunday morning where the minister dips into the writings of Paul and he says, slave obey your master in the Lord for this is right.
And he sets up a sociological hierarchy, which parallels his theological hierarchy, in which the relationship of the slave to his master, is precisely that of the Christian to Christ, and the slave no more questions the master, than the Christian questions Christ. And then he nails it all to rest with the proposition, that it is quite good and quite holy and quite right, for a Christian to enslave another man, so long as that man himself is not a Christian. In other words, God doesn't care if you enslave a barbarian, it's only if you enslave another Christian.
And of course there I was, quite barbaric and slavery became justified. So there I am now, I am in America. At long last, I have begun to talk to my fellow Africans because we have both learned English.
When day is done, my hands are tired and bleeding from the cotton thorns, my feet are tired, my back stings from the feel of the whip. And all I want to do at the end of the day is to go to my back end of the plantation and perhaps build me a fire and do my African tribal dance. But this white Anglo-Saxon Protestant couldn't leave me alone.
The reality of it was, I had more gods going for me out on the back end of that plantation, than he had going for him. I had pantheism. I had animism. I had a god for the wind, a god for the lightning, a god for the wind, a god for the storm, a god for the thunder, a god for the lake, a god for the ocean, a god for the rock, a god for the mountain. I had gods all over the place, but he couldn't leave to me alone, when day was done he had to come and bug me about Jesus.
He couldn't leave me alone. Lomax. Yes, sir. What is it now? You know, I like, I don't want to see you baby until tomorrow morning. I've done all I'm going to do now. And he says, no Lomax. You've got to put down your barbaric religion. What's barbaric about my religion? Well, it's illogical. But what's illogical about my religion? Well, it happens to be illogical to believe that God is in a rock. You need to come to believe that God was born to a virgin. This makes sense.
But the other thing doesn't, you see? But it was really, I believe, when he said, then promised me, that Jesus would indeed wash me whiter than snow. I think that did it. Anything that would literally improve my self-image, that would lift me out of this hell hole of self hate that I had been immersed in, as a result of my being immersed in slavery.
Anything that would whiten me up. So I become a Christian. Then he's really got a problem. When you see his whole moral rationale has been built upon the fact that I was a barbarian. Now he has come and converted me to Christ. Now, how can he, as a Christian, justify my slavery? And those of you who are interested in theology, these are the roots of American theology we are dealing with now. And so he faces this new dilemma and the preacher said, as he always does, don't worry about it, come to church Sunday, bring money, we'll fix it.
And so you get this New England Cotton Mather tableau now on Sunday morning of the puritanical rock-ribbed, Anglo-Saxon, Protestant minister, his locks flying in the wind and he has his picture painted now. The flood is receding. The ark settles on Mount Ararat and Noah - see if Noah had looked into my African Lord, I could have told him those berries would do things to him, but he didn't believe that either.
So now Noah is drunk. Two of his sons want to cover him up. And one of them laughed at him. I watched this because you see only, young people, in the ethically contorted Anglo-Saxon Protestant morality drama, could the bad man wake up from a drunk and put a curse on the good man. And this is precisely what happened. You see, Noah wakes up and he looks at Ham, who's laughed at him. And he said, henceforth, your children shall be hewers of wood and drawers of water for the sons and daughters of all my other children.
And then the preacher said, you see that nigger Lomax out there, hewing wood and drawing water on the plantation? And they said, amen. He said, well, that is Noah's son through him. That is the child of Ham. And the Negro is made by God, morally inferior.
And there's nothing the Negro can do. Neither super suds, nor going to Yale, nothing the Negro can do will relieve him of this image stigma of moral inferiority. And so it becomes a fundamental plank in the American theological platform that it's all right to keep Lomax in slavery because he's a moral inferior.
Now, of course you don't hear much about that in enlightened church circles today, it's like having an idiot aunt who was about 102 years old. You keep her locked up in the attic and all of those who were of her generation, they knew that somebody crazy lived upstairs, they are dead. And you keep her up there in hopes that none of your contemporaries, you see, will find out that you've got an aunt who's a nut, you know, who's upstairs in the attic. But it still remains fundamental in American theological thinking.
And this of course accounts precisely for the Ku Klux Klan. When they say they're serving God, they're doing precisely what the church has taught them to do. And if you really want to see it, of course, in the church that is honest about it, you look at the Mormons and they'll tell you point blank that yes, the Negro is the son of Ham. And God has said that the Negro is inferior and we're sorry about it, but this is way it is. And you suddenly realize the number of Mormons who have come to power in public life and who are committed to the proposition is 20 million American Negroes are born morally inferior.
I remember during the Republican convention of 1964, I was in San Francisco and Governor Romney was then, as he is now, running for the presidency. And as you know, he's a senior elder in the Mormon Church and governor of the state of Michigan, presiding over the black belt of Detroit, where I suspect the next race riot will come from.
And every Sunday morning Romney goes to church and reaffirms the proposition that 20 million American Negroes are born morally inferior, doomed by God, to this. And I said to one of Mr. Romney's aides, how in the world can a public figure of the stature and the dignity and the intelligence and the promise of Governor Romney adhere to this kind of theological nonsense? And he said, Mr. Lomax, that's the governor's religion, but he doesn't believe it. I said, well, that fits. And I said, well, aren't you Mormons disturbed by it? He says, yes, we are disturbed by it. We are anguished by it. And he looked at me and he said, and we're so sorry for you because of it. He said, and we just don't know what to do. This is what God said. This is the way God made it. And we liberal Mormons are sitting around just hoping and praying that God will speak and that he will change this thing. And all during the convention, I sat in the press gallery praying to my God, that the Republicans would indeed nominate George Romney. For you see, I had the sneaking suspicion that if the Republicans had nominated George Romney at 10:30, God would have indeed spoken before midnight.
But you see, this becomes a fundamental fact in American life. And so you get theology condoning it. And by this time, America has begun to really crystallize. Slavery is 200 years old. So not only has theology condoned it, but the American economic power structure is rooted in it. Rooted in the presupposition that there will always be in essence, a nigger. That there will always, in essence, be a ready constant supply of cheap labor, that can be shuttled in and out to do the menial jobs. And then swept back out on the other side of the railroad tracks and on the outskirts of Northfield when you don't need them.
So your theology condones it, blesses it, really. The economy needs it. And then along came, you academic physicians who hauled out, Carl Linnaeus, dusted off the notion of the Linnean Web, which said in essence, that you can determine a man's brain power and his capacity for intelligence by measuring the size and shape of his brain cavity, the cranial chamber. And so they hemmed me up, you know, and they're measuring my head, and they finally come to the conclusion, poor little black thing. You know, he's about four ounces of gray matter short, and he can't quite think like white boys and girls. And so the whole trilogy snaps in demeaning. Theology blesses it, the economy needs it. And the halls of academia say Lomax is intellectually inferior and the die is cast.
But now something very interesting happens at about this point. And now, historically we are up to the mid 19th century. Not only has slavery ended, for a multiplicity of confusing reasons, all of which are rooted in what we're talking about, but other ethnic groups have come into America. All of them white. And the battle then is between them and the Negro for the most menial jobs. And over the period of the next 50 years, we see them one by one, Italian, Irish, Jew, what have you, absorbed, all because the great sin in America is to be black.
As long as you are white, you can somehow get in, but as long as you are black, you can never quite really make it. But another more fundamental thing has happened. The Negro you saw coming from Africa on the boat has disappeared. Less than 5% of the Negroes you see walking the streets of America today, are of pure African descent.
Well, who are these people? It turns out that the American Negro is a man-made, not a God-made race. The name Lomax is Dutch, not Swahili. And it turns out that the American Negro is the direct result - open your ears, girls, you need to hear this - the direct result of 400 years of illicit and ofttimes forced relationships between white men and Negro women.
This is why these fellows are so by sex obsessed. And they look at me and tell me about their daughters and their sisters, and my reaction too late, baby. You've done it already. We've had integration in this country at night in bushes, and behind pine trees, between white men and Negro women. We've had it for 400 years and now we're trying to get it in the schools and in the churches and on the job, which is where it belongs.
But you get a man now, in the Negro, who has been cut out like a cookie in this country. Biologically, he is a child of the new world. He's not an African. Theologically, he knows nothing but the Judeo-Christian tradition. His language is English. His politics is democracy. And while all the other ethnic groups are running off into segments of the town, building their own little ghetto.
This is why it's important for you to remember what didn't occur on the boat coming from Africa, the absence of an African culture. Because while all of the other groups brought cultures with them, they brought languages, traditions, gods, religions, mores, folkways. The Negro did not bring them. He never had them. His mores are rooted as he himself biologically is, in America itself. Therefore everybody else is able to break off into positive ghettos. And you've got an Irish community and a Jewish community and a Hungarian community and an Italian community.
And these people are quite happy to live together among one another because they have positive cultural values, bringing them together. The Negro has no such thing. And his positive cultural value is with America as a whole. And it is the Negro then who comes into the fore and challenges the whole idea of separation, indeed, the whole idea of segregation. And it is then this Negro who makes the thrust.
He tries education as a way out, and it becomes a dead end. And he tries legalism and he spends 40 years running between Mississippi and Washington, DC, getting edicts from the Supreme Court, taking them back to Mississippi only to have Mississippi disobey them. And he goes back and it takes him three years to get an edict, to tell Mississippi to obey the first edict. And then Mississippi proceeds to disobey both. And then in 1955, 1956 in the manifestation of Martin Luther King, the Negro says, well, it's time to quit praying.
It's time to quit singing. It's time to quit shouting. It's time to forget legalism. Here it is white man - either this country shall behave justly or it shall not behave at all. And the Negro begins his major part of the revolution by walking into the streets and he sits down. And he says, your buses won't run, your trains won't move, your economy shall collapse. The soul that sinneth shall die.
Non-Violent? Well, on the surface yes, but actually a death blow. For your airplanes won't move. Nothing shall work. Your banks shall not open. Your traffic light shall change, but the traffic will not move. There are 20 million of us now. And if we but do like the Indian, and sit down in the street, it's all over.
And as a result of that - and I shall not belabor it because many of you helped write this section of the history - we have seen a decade of phenomenal change, change to the point now that I am ready to say, that the visible signs of segregation in this country will be down within the next five to ten years. And that this now - and I hope you Negro students will hear this part - this very moment in which we live is almost the golden age, the Periclean age, for the gifted trained Negro who can do something, because everybody all over America now, is scrambling around frenetically. Everybody wants to get him a Negro in residence, you see, to get off the hook in case the FEPC comes along.
There's not a day that my phone doesn't ring in Los Angeles, some big white businessman. I had a man call me the other day. And he said, Lomax, yes, I, Mr. So-and-so president of such and such a bank. I said, yes, what can I do? He said, well, I have a job as vice-president open. And I want to give it to a Negro. Do you know a Negro who is qualified to be vice-president of my bank?
I said, well, how many Negro tellers do you have in your bank? None. How many Negro auditors do you have in your bank? None. How many Negro accountants do you have in your bank? None. How many Negro janitors do you have in your bank? He said none.
Now here's a man who's never hired a Negro in his bank in his life. Now he wants me to come up with an instant Negro, you see. Who is qualified to be vice-president of a bank, and I'm trying to make him and other businessmen all across America see that here you are looking for Negro vice-presidents, when in reality you are killing them off in the ghetto hellhole schools of the north. And as I said to that bank president, if you want a Negro vice-president, go out to UCLA, where you get all these dumb white boys and get yourself some dumb Negro boys, and train them just like you train those stupid white boys. And 20 years from now, guess what? You'll have yourself, a Negro vice-president.
But just as this is the golden age for the trained educated Negro, it is the dark age for the Negro masses. There's a $1,000 - $1,500 a year gap between the median income of the white family, really between the income of the Negro middle-class family and the family of the Negro masses and the gap is getting wider.
The unemployment rate in America today, almost the lowest ever 4.5. For the Negro as a whole, it's three times that, but in Watts, where we had the riot in Los Angeles, the unemployment rate is 37.9. Watts is undergoing the greatest economic depression in the history of Western civilization.
Thus, my first thesis of the revisitation of the Negro Revolt, it is becoming less and less of a race problem and more and more of a class problem. The prediction of Oswald Spangler, made in the thirties when he wrote The Decline of the West, is now coming true. He predicted that the American race problem would one day dissolve into a class problem. And this is precisely now what you see. I was there in Los Angeles, in the middle of the riot scene and a furniture store was burning and a Negro came out, balancing a five seat sofa on his head, going home with it.
And I stopped him and I said, I'm Louis Lomax. I want to talk to you. And he said, yeah, brother Lomax, I see you on television every Sunday. Can't talk now, he says, I got to go home and dump this sofa and come back and get the matching chair.
Well, we laugh. We laugh because it hurts so much. And it hurts so much because there was a man - and this is what Watts was really about - whom society provides no honest way to get the five seat sofa and the matching chair. Remember Pavlov's dogs. When a man is born in our society, we begin to bombard him the day he gets here, he sees it in Life and Look and Time and Newsweek. He hears it on radio. He sees it on television. Buy buy buy! You must have this. You must own that. And you condition him for 20 years to live in this acquisitive, middle class economic society. And if you condition a man for 20 years and tell him that he is not a man, that she is not a woman, that they have not really become somebody unless they have the two cars in the garage and the split level home and the green grass growing all around. And if you condition a man for 20 years to want this, and then you don't provide him an honest way to get this, then he's going to burn baby burn.
And the great challenge facing you as young people, as scholars and as economists is to go forth into American society and make our brand of economy work. You cannot export that which you do not grow. And we cannot stand up in the world and fight communism so long as we are grinding out a geometrically increasing number of people who do not have economic stakes in our own society.
We are on the verge of class warfare in this country, not black versus white, but have versus have-nots. The preponderance of Negroes will fall into the have-nots because of what happened to their mothers and their grandmothers. And indeed, because of what happened to them. But the gifted Negro who went to Carleton can make it through the chicken wire. And they will welcome him to suburbia, if he's willing to buy a split level home and embrace a tri-level morality. He's welcome. And the gulf between the haves and the have-not gets wider. And the job of closing it is up to you.
Up to you in that - and this is the second point of the revisitation - it means a rethinking of the American value proposition of work. For you see the Negro revolt is part of the general shift in our attitudes toward work, and it meshes into our concern and should be an alarming concern, I think, about automation.
Briefly, do you realize young people, that by the time many of you hit the American market, 30 to 35% of us will be producing all of the goods consumed by the remainder of us.
Well, a machine can make a car, but it can't buy it. Now, if I'm going to buy the car, then they've got to give me something to do when there are no jobs, which means - you Goldwaterites better watch your hearts now - it means we're going to have to come out with a guaranteed annual wage in this country. This is the kind of economy you are headed into fellows, and people are going to get paid for all kinds of interesting things. We're going to redefine work and all kinds of new and interesting ways.
But some of you already getting paid to go to school. Who knows you probably soon be getting paid to go to the library, which is work, getting paid to go to concerts. Negro women in the ghetto who have illegitimate children are already getting paid for having babies, you know. And who knows, we may pay housewives for staying home and rearing families.
And it's going to be very interesting to watch this psychological change of gears. For you fellows who were rooted in the Anglo-Saxon Protestant tradition of hard work and thrift with the notion that the laborer shall go forth into the vineyard and pluck grapes and be paid a few pennies and with the pennies buy wine, which would create a demand for more grapes - and therefore the capitalistic mill turns. And the great holy virtues, of course, are hard work and thrift.
Well, you don't go into the vineyard anymore. A machine goes into the vineyard. And you're going to have to learn how to relax and get paid for doing nothing. You would probably collectively go insane. And this is one reason why you need to integrate with me because for 400 years, I have been conditioned to accept just this possibility.
But the serious deep part is that young people, such as you must prepare yourselves for the crude fact that the economic world of your mothers and fathers is no more. The concept of work - the sweat of one's brow - has moved on. Indeed, I was involved in a demonstration outside the Sara-Lou cookie plant in Chicago, and it was snowing, and we walked around with our signs singing We Shall Overcome. Well, it turns out, that between the time we conducted the study to find out that they had a discriminatory hiring policy - between that time and the time we got the picket line going, the plant had automated.
They had put in a behemoth - one great big, huge machine. It took one idiot man to push a button and a red light would come on and a conveyor belt would start to move. The machine would mix the batter, pour it on the belt, level it out, run it around in the oven, cook it brown, cut out the cookie, bring it out of the oven, wrap it in cellophane, and pack it in a box. And the machine turns out 300,000 dozen cookies a night. And we walking around singing We Shall Overcome.
And the plant manager came out and he said, oh, what do you people want? We said, we want you to hire some Negroes. He said, hell, I'm not even hiring people.
Well, I think when you put the Negro Revolt flesh against the possibility of automation, you suddenly come to realize the major changes that I'm talking about in the Negro Revolt, I think is only one of the symptoms. It's indeed, as John said, a new heaven and a new earth. A new earth in which a class problem must be resolved by a missionary application of a new work ethic and a new concept of money.
It is a new world finally. In that it is a new morality. A new morality coming from the church secular, the church of the streets, the church of the swamps, the church of the concrete dams, the church of the bayous of Mississippi.
It is a secular ethic, a secular morality that had to emerge because the institutionalized church, which came to save man, has become the principal thing from which man must now be saved. What came in the name of God has now become the cradle of bigotry. It turns out Jews who can't live with anybody but Jews, and Catholics who can't live with anybody but Catholics, and white Anglo-Saxon Protestants who can't live even with themselves.
And the great morality now, has moved as it always does in history, out from among those who would institutionalize it. And it has fallen into the hands of those who would make pragmatism of it. Who would, if I may coin a word, practicalize it.
The new gospel then, is the gospel according to Barbara Streisand - people, who need people, are the luckiest people, in the world. Teachers, who dig people, they and they alone, will save the ghetto.
Men who love mankind, they alone matter. Who cares, whether Jesus walked one step or two steps on the water. The point is let's get rid of a society that throws bricks at children going to school, that hangs men from trees.
Who cares, really, whether Mary went to heaven directly or indirectly, with one shoe on or one shoe off. The point is, let's feed man. Let's clothe man. Let's house man.
Who really cares whether there is a second coming. The point is let there be no more war.
The new ethic is man centered rather than theory centered. The new theology is centered on my brother, and wherever God is, he will show up if I find my brother.
There is that great moment in the New Testament where Jesus says to a few of his disciples, come on, I'm going to let you guys live a little. And he takes them up on a mountain and he says, see that. And they look out, looked out and they saw the plains in Minnesota, but they were carried away by this mountain.
And they said, Lord, these mountains are really something. Let's build three tabernacles up here. And Jesus said, are you crazy? You must be insane. I didn't bring you on top of this mountain for you to build tabernacles on a mountain. I brought you up here to show you where your job is. Get down off this mountain.
There's a nigger down there in that valley, the victim of 400 years of slavery and segregation. Get off this mountain. Teach him, learn to love by loving him.
There's a Jew down there. Get off this mountain. Understand him. Live with him. Find yourselves by finding your brother.
There's a communist down in that valley. Get off this mountain and write a pact of peace.
There's a poor white man down in that valley. Get off this mountain. People who need people become the greatest people in the world.
This then is the ethic of tomorrow. And as Rabbi Hillel put it -
If I am for myself alone, what good am I? But if I am not for myself, who will be for me? If not now, when?
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