May 18, 1893 — World’s Congress of Representative Women, Woman’s Building, World’s Columbian Exposition, Chicago IL

 

Less than thirty years ago the term progress as applied to colored women of African descent in the United States would have been an anomaly. The recognition of that term today as appropriate is a fact full of interesting significance. That is the discussion of progressive womanhood in this great assemblage of the representative women of the world is considered incomplete without some account of the colored women’s status is a most noteworthy evidence that we have not failed to impress ourselves on the higher side of American life.

Less is known of our women than of any other class of Americans.

No organization of far-reaching influence for their special advancement, no convention of women to take note of their progress, and no special literature reciting the incidents, the events, and all things interesting and instructive concerning them are to be found among the agencies directing their career. There has been no special interest in their peculiar condition as native-born American women. Their power to affect the social life of America, either for good or for ill, has excited not even a speculative interest.

Though there is much that is sorrowful, much that is wonderfully heroic, and much that is romantic in a peculiar way in their history, none of it has as yet been told as evidence of what is possible for these women. How few of the happy, prosperous, and eager living Americans can appreciate what it all means to be suddenly changed from irresponsible bondage to the responsibility of freedom and citizenship!

The distress of it all can never be told, and the pain of it all can never ben felt except by the victims, and by those saintly women of the white race who for thirty years have been consecrated to the uplifting of a whole race of women from a long-enforced degradation.

The American people have always been impatient of ignorance and poverty. They believe with Emerson that “America is another word for opportunity,” and for that reason success is a virtue and poverty and ignorance are inexcusable. They may account for the fact that our women have excited no general sympathy in the struggle to emancipate themselves from the demoralization of slaver. This new life of freedom, with its far-reaching responsibilities, had to be learned by these children of darkness mostly without a guide, a teacher, or a friend. In the mean vocabulary of slavery there was no definition of any of the virtues of life. The meaning of such precious terms as marriage, wife, family, and home could not be learned in a school-house. The blue-back speller, the arithmetic, and the copy-book contain no magical cures for inherited inaptitudes [sic] for the moralities. Yet it must ever be counted as one of the most wonderful things in human history how promptly and eagerly these suddenly liberated women tried to lay hold upon all that there is in human excellence. There is a touching pathos in the eagerness of these millions of new homemakers to taste the blessedness of intelligent womanhood. The path of progress in the picture is enlarged so as to bring to view these trustful and zealous students of freedom and civilization shriving to overtake and keep pace with women whose emancipation has been a sow and painful process for a thousand years.  The longing to be something better than they were when freedom found them has been the most notable characteristic in the development of these women. This constant striving for equality has given an upward direction to all the activities of colored women.

Freedom at once widened their vision beyond the mean cabin life of her bondage. Their native gentleness, good cheer, and hopefulness made them susceptible to those teachings that make for intelligence and righteousness. Sullenness of disposition, hatefulness, and revenge against the master class because of two centuries of ill-treatment are not in the nature of our women.

But a better view of what our women are doing and what their present status is may be had by noticing some lines of progress that are easily verifiable.

First it should be noticed that separate facts and figures relative to colored women are not easily obtainable. Among the white women of the country independence, progressive intelligence, and definite interests have done so much that nearly every fact and item illustrative of their progress and status is classified and easily accessible. Our women, on the contrary, have had no advantage of interest peculiar and distinct and separable from those of men that have yet excited public attention and kindly recognition.

In their religious life, however, our women show progressiveness parallel in every important particular to that of white women in all Christian churches. It has always been a circumstance of the highest satisfaction to the missionary effects of the Christian church that the colored people are so susceptible to a religion that marks the highest point of blessedness in human history.

Instead of finding witchcraft, sensual fetishes, and the coarse superstitions of savagery possessing our women, Christianity found them with hearts singularly tender, sympathetic, and fit for the reception of its doctrines. Their superstitions were not deeply ingrained, but were of the same sort and nature that characterize the devotees of the Christian faith everywhere.

While there has been but little progress toward the growing rationalism in the Christian creeds, there has been a marked advance toward a greater refinement of conception, good taste, and the proprieties. It is our young women coming out of the schools and academies that have been insisting upon a more godly and cultivated ministry. It is the young women of a new generation and new inspirations that are making tramps of the ministers who once dominated the colored church, and whose intelligence and piety were mostly in their lungs. In this new and growing religious life the colored people have laid hold of those sweeter influences of the King’s Daughters, of the Christian Endeavor and Helping Hand societies, which are doing much to elevate the tone of worship and to magnify all that there is blessed in religion.

Another evidence of growing intelligence is a sense of religious discrimination among our women. Like the nineteenth century women generally, our women find congeniality in all the creeds, from the Catholic creed to the no-creed of Emerson. There is a constant increase of this interesting variety in the religious life of our women.

Closely allied to this religious development is their progress in the work of education in schools and colleges. For thirty years education has been the magic word among the colored people of this country. That their greatest need was education in its broadest sense was understood by these people more strongly than it could be taught to them. It is the unvarying testimony of every teaching in the South that the mental development of the colored women as well as men has been little less than phenomenal. In twenty-five years, and under conditions discouraging in the extreme, thousands of our women have been educated as teachers. They have adapted themselves to the work of mentally lifting a whole race of people so eagerly and readily that they afford an apt illustration of the power of self-help. Not only have these women become good teachers in less than twenty-five years, but many of them are the prize teachers in the mixed schools of nearly every Northern city.

These women have also so fired the hearts of the race for education that colleges, normal schools, industrial schools, and universities have been reared by a generous public to meet the requirements of these eager students of intelligent citizenship. As American women generally are fighting against the nineteenth century narrowness that still keeps women out of the higher institutions of learning, so our women are eagerly demanding the best of education open to their race. They continually verify what President Rankin of Howard University recently said, “Any theory of educating the Afro-American that does not throw open the golden gates of the highest culture will fail on the ethical and spiritual side.”

It is thus seen that our women have the same spirit and mettle that characterize the best of American women. Everywhere they are following in the tracks of those women who are swiftest in the race for higher knowledge.

To-day they feel strong enough to ask for but one thing, and that is the same opportunity for the acquisition of all kinds of knowledge that may be accorded to other women. This granted, in the next generation these progressive women will be found successfully occupying every field where the highest intelligence alone is admissible. In less than another generation American literature, American art, and American music will be enriched by productions having new and peculiar features of interest and excellence.

The exceptional career of our women will yet stamp itself indelibly upon the thought of this country.

American literature needs for its greater variety and its deeper soundings that which will be written into it out of the hearts of those self-emancipating women.

The great problems of social reform that are now so engaging the highest intelligence of American women will soon need for their solution the reinforcement of that new intelligence which our women are developing. In short, our women are ambitious to be contributors to all the great oral and intellectual forces that make for the greater wealth of our common country.

If this hope seems to extravagant to those of you who know these women only in their humbler capacities, I would remind you that all that we hope for and will certainly achieve in authorship and practical intelligences is more than prophesied by what has already been done, and more that can be done, by hundreds of Afro-American women whose talents are now being expended in the struggle against race resistance.

The power of organized womanhood is one of the most interesting studies of modern sociology. Formerly women knew so little of each other mentally, their common interests were so sentimental and gossipy, and their knowledge of all the larger affairs of human society was so meager that organization among them, in the modern sense, was impossible. Now their liberal intelligence, their contact in all the great interests of education, and their increasing influence for good in all the great reformatory movements of the age has created in them a greater respect for each other, and furnished the elements of organization for large and splendid purposes. The highest ascendancy of woman’s development has been reached when they have become mentally strong enough to find bonds of association interwoven with sympathy, loyalty, and mutual trustfulness. To-day union is the watchword of woman’s onward march.

If it be a fact that this spirit of organization among women generally is the distinguishing mark of the nineteenth century woman, dare we ask if the colored women of the United States have made any progress in this respect?

For peculiar and painful reasons the great lessons of fraternity and altruism are hard for the colored women to learn. Emancipation found the colored Americans of the South with no sentiments of association. It will be admitted that race misfortune could scarcely go further when the terms fraternity, friendship, and unity had no meaning for its men and women.

If within thirty years they have begun to recognize the blessed significance of these vital terms of human society, confidence in their social development should be strengthened. In this important work of bringing the race together to know itself and to unite in work for a common destiny, the women have taken a leading part.

Benevolence is the essence of most of the colored women’s organizations. The humane side of their natures has been cultivated to recognize the duties they owe to the sick, the indigent and ill-fortuned. No church, school, or chartable institution for the special use of colored people has been allowed languish or fail when the associated efforts of the women could save it.

It is highly significant and interesting to note that these women, whose hearts have been wrung by all kinds of sorrows, are abundantly manifesting those gracious qualities of heart that characterize women of the best type. These kinder sentiments arising from mutual interests that are lifting our women into purer and tenderer relationship to each other, and are making the meager joys and larger griefs of our conditions known to each other, have been a large part of their education.

The hearts of Afro-American women are too warm and too large for race hatred. Long suffering has so chastened them that they are developing a special sense of sympathy for all who suffer and fail of justice. All the associated interests of church, temperance, and social reform in which American women are sinning distinction can be wonderfully advanced when our women shall be welcomed as co-workers, and estimated solely by what they are worth to the moral elevation of all the people.

I regret the necessity of speaking to the question of the moral progress of our women, because the morality of our home life has been commented upon so disparagingly and meanly that we are place in the unfortunate position of being defenders of our name.

It is proper to state, with as much emphasis as possible, that all questions relative to the moral progress of the colored women of America are impertinent and unjustly suggestive when they relate to the thousands of colored women in the North who were free from the vicious influences of slavery. They are also meanly suggestive as regards thousands of our women in the South whose force of character enabled them to escape the slavery taints of immorality. The question of the moral progress of colored women n the United States has force and meaning in this discussion only so far as it tells the story of how the once-enslaved women have been struggling for twenty-five years to emancipate themselves from the demoralization of their enslavement.

While I duly appreciate the offensiveness of all references to American slavery, it is unavoidable to charge to that system every moral imperfection that mars the character of the Colored American. The whole life and power of slavery depended upon an enforced degradation of everything human in the slaves. The slave code recognized only animal distinctions between the sexes, and ruthlessly ignored those ordinary separations that belong to the social state.

It is a great wonder that two centuries of such demoralization did not work a complete extinction of all the moral instincts. But the recuperative power of these women to regain their moral instincts and to establish a respectable relationship to American womanhood is among the earlier evidence of their moral ability to rise above their conditions. In spite of a cursed heredity that bound them to the lowest social level, in spite of everything that is unfortunate and unfavorable, these women have continually shown an increasing degree of teachableness as to the meaning of woman’s relationship to man.

Out of this social purification and moral uplift have come a chivalric sentiment and regard from the young men of the race that give to the young women a new sense of protection. I do not wish to disturb the serenity of this conference by suggestion why this protection is needed and the kind of men against whom it is needed.

It is sufficient for us to know that the daughters of women who thirty years ago were not allowed to be modest, not allowed to follow the instincts of moral rectitude, who could cry for protection to no living man, have so elevated the moral tone of their social life that new and purer standards of personal worth have been created, and new ideals of womanhood, instinct with grace and delicacy, are everywhere recognized and emulated.

This moral regeneration of a whole race of women is no idle sentiment — it is a serious business; and everywhere there is witnessed a feverish anxiety to be free from the mean suspicions that have so long underestimated the character strength of our women.

These women are not satisfied with the unmistakable fact that moral progress has been made, but they are fervently impatient and stirred by a sense of outrage under the vile imputations of a diseased public opinion.

Loves that are free from the dross of coarseness, affections that are unsullied, and a proper sense of all the sanctities of human intercourse felt by thousands of these women all over the land plead for the recognition of their fitness to be judged, not by the standards of slavery, but by the higher standards of freedom and of twenty-five years of education, culture, and moral contact.

The moral aptitudes of our women are just as strong and just as weak as those of any other American women with like advantages of intelligence and environment.

It may now perhaps be fittingly asked, What mean all these evidences of mental, social, and moral progress of a class of American women of whom you know so little? Certainly you can not be indifferent to the growing needs and importance of women who are demonstrating their intelligence and capacity for the highest privileges of freedom.

The most important thing to be noted is the fact that the cultured people of America have reached a distinctly new era in their career so quickly that the American mind has scarcely had time to recognize the fact, and adjust itself to the new requirements of the people in all things that pertain to citizenship.

Thirty years ago public opinion recognized no differences in the colored race. To our great misfortune public opinion has changed but slightly. History is full of examples of the great injustice resulting form the perversity of public opinion, and its tardiness in recognizing new conditions.

It seems to daze the understanding of the ordinary citizen that there are thousands of men and women everywhere among us who in twenty-five years have progressed as far away from the no-progressive peasants of the “black belt” of the South as the highest social life in New England is above the lowest levels of American civilization.

This general failure of the American people to know the new generation of colored people, and to recognize this important change in them, is the cause of more injustice to our women than can well be estimated. Further progress is everywhere seriously hindered by this ignoring of their improvement.

Our exclusion from the benefits of the fair play sentiments of the country is little less than a crime against the ambitions and aspirations of a whole race of women. The American people are but repeating the common folly of history in thus attempting to repress the yearnings of progressive humanity.

In the item of employment colored women ear a distressing burden of mean and unreasonable discrimination. A Southern teacher of thirty years’ experience in the South writes that “one million possibilities of good through black womanhood all depend upon an opportunity to make a living.”

It is almost literally true that, except teaching in colored schools and menial work, colored women can find no employment in this free America. They are the only women in the country for whom real ability, virtue, and special talents count for nothing when they become applicants for respectable employment. Taught everywhere in ethics and social economy that merit always wins, colored women carefully prepare themselves for all kinds of occupation only to meet with stern refusal, rebuff, and disappointment. One of countless instances will show how the best as well as the meanest of American society are responsible for the special injustice to our women.

Not long ago I presented the case of a bright young woman to a well-known bank president of Chicago, who was in need of a thoroughly competent stenographer and typewriter. The president was fully satisfied with the young woman as exceptionally qualified for the position, and manifested much pleasure in commending her to the directors for appointment, and at the same time disclaimed that there could be any opposition on account of the slight tinge of African blood that identified her as a colored woman. Yet, when the matter was brought before the directors for action, these mighty men of money and business, these men whose prominence in all the great interest of the city would seem to lift them above all narrowness and foolishness, scented the African taint, and at once bravely came to the rescue of the bank and of society by dashing the hopes of this capable yet helpless young woman. No other question but that of color determined the action of these men, many of whom are probably foremost members of the humane society and heavy contributors to foreign missions and church extension work.

This question of employment for the trained talents of our women is a most serious one. Refusal of such employment because of color belies every maxim of justice and fair play. Such refusal takes the blessed meaning out of all the teachings of our civilization, and sadly confuses our conceptions of what is just, humane, and moral.

Can the people of this country afford to single out the women of a whole race of people as objects of their special contempt? Do these women not belong to a race that has never faltered in its support of the country’s flag in every war since Attucks fell in Boston’s streets?

Are they not the daughters of men who have always been true as steel against treason to everything fundamental and splendid in the republic? In short, are these women not as thoroughly American in all the circumstances of citizenship as the best citizens of our country?

If it be so, are we not justified in a feeling of desperation against that peculiar form of Americanism that shows respect for our women as servants and contempt for them when they become women of culture? We have never been taught to understand why the unwritten law of chivalry, protection, and fair play that are everywhere the conservators of women’s welfare must exclude every woman of a dark complexion.

We believe that the world always needs the influence of every good and capable woman, and this rule recognizes no exceptions based on complexion. In their complaint against hindrances to their employment colored women ask for no special favors.

They are even wiling to bring to every position fifty percent more of ability than is required of any other class of women. They plead for opportunities untrammeled by prejudice. They plead for the right of the individual to be judged, not by tradition and race estimate, but by the present evidences of individual worth. We believe this country is large enough and the opportunities for all kinds of success are great enough to afford our women a fair chance to earn a respectable living, and to win every prize within the reach of heir capabilities.

Another, and perhaps more serious, hindrance to our women is that nightmare known as “social equality.” The term equality is the most inspiring word in the vocabulary of citizenship. It expresses the leveling quality in all the splendid possibilities of American life. It is this idea of equality that has made room in this country for all kinds and conditions of men, and made personal merit the supreme requisite for all kinds of achievement.

When the colored people became citizens, and found it written deep in the organic law of the land that they too had the right to life, liberty, and the pursuit of happiness, they were at once suspected of wishing to interpret this maxim of equality as meaning social equality.

Everywhere the public mind has been filled with constant alarm lest in some way our women shall approach the social sphere of the dominant race in this country. Men and women, wise and perfectly sane in all things else, become instantly unwise and foolish at the remotest suggestion of social contact with colored men and women. At every turn in our lives we meet this fear, and are humiliated by its aggressiveness and meanness. If we seek the sanctities of religion, the enlightenment of the university, the honors of politics, and the natural recreations of our common country, the social equality alarm is instantly given, and our aspirations are insulted. “Beware of social equality with the colored American” is thus written on all places sacred or profane, in this blessed land of liberty. The most discouraging and demoralizing effect of this false sentiment concerning us is that it utterly ignores individual merit and discredits the sensibilities of intelligent womanhood. The sorrows and heartaches of a whole race of women seem to be matters of no concern to the people who so dread the social possibilities of these colored women.

On the other hand, our women have been wonderfully indifferent and unconcerned about the matter. The dread inspired by the growing intelligence of colored women has interested us almost to the point of amusement. It has given to colored women a new sense of importance to witness how easily their emancipation and steady advancement is disturbing all classes of American people. It may not be a discouraging circumstance that colored women can command some sort of attention, even though they be misunderstood. We believe in the law of reaction, and it is reasonably certain that the forces of intelligence and character being developed in our women will yet change mistrustfulness into confidence and contempt into sympathy and respect. It will soon appear to those who are not hopelessly monomaniacs on the subject that colored people in no way responsible for the social equality nonsense. We shall yet be credited with knowing better than our enemies that social equality can neither be enforced by law nor prevented by oppression. Though not philosophers, we long since learned that equality before the law, equality in the best sense of that term under our institutions, is totally different from social equality.

We know, without being exceptional students of history, that the social relationship of the two races will be adjusted equitably in spite of all fear and injustice, and that there is a social gravitation in human affairs that eventually overwhelms and crushes into nothingness all resistance based on prejudice and selfishness.

Our chief concern in this false social sentiment is that it attempts to hinder our further progress toward the higher spheres of womanhood. On account of it, young colored women of ambition and means are compelled in many instances to leave the country for training and education in the salons and studios of Europe. On many of the railroads of this country women of refinement an culture are driven like cattle into human cattle-cars lest the occupying of an individual seat pad for in a first-class car may result in social equality. This social quarantine on all means of travel in certain parts of the country is guarded and enforced more rigidly against us than the quarantine regulations against cholera.

Without further particularizing as to how this social question opposes our advancement, it may be stated that the contentions of colored women are in kind like those of other American women for greater freedom of development. Liberty to be all that we can be, without artificial hindrances, is a thing no less precious to us than to women generally.

We come before this assemblage of women feeling confident that our progress has been along high levels and rooted deeply in the essentials of intelligent humanity. We are so essentially American in speech, in instincts, in sentiments and destiny that the things that interest you equally interest us.

We believe that social evils are dangerously contagious. The fixed policy of persecution and injustice against a class of women who are weak and defenseless will be necessary hurtful to the cause of all women. Colored women are becoming more and more a part of the social forces that must help to determine the questions that so concern women generally. In this Congress we ask to be known and recognized for what we are worth. If it be the high purpose of these deliberations to lessen the resistance to women’s progress, you can not fail to be interested in our struggles against the man oppositions that harass us.

Women who are tender enough in heart to be active in humane societies, to be foremost in all charitable activities, who are loving enough to unite Christian womanhood everywhere against the sin of intemperance, ought to be instantly concerned in the plea of colored women for justice and humane treatment. Women of the dominant race can not afford to be responsible for the wrongs we suffer, since those who do injustice and not escape a certain penalty.

But there is no wish to overstate the obstacles to colored women or to picture their status as hopeless. There is no disposition to take our place in this Congress as faultfinders or suppliants for mercy. As women of a common country, with common interest, and a destiny that will certainly bring us closer to each other, we come to this alter with our contribution of hopefulness as well as with our complaints.

When you learn that womanhood everywhere among us is blossoming out into greater fullness of everything that is sweet, beautiful, and good in women; when you learn that the bitterness of our experience as citizen-women has not hardened our finer feelings of love an pity for our enemies; when you learn that fierce opposition to the widening spheres of our employment has not abated the aspirations of our women to enter successfully into all the professions and arts open only to intelligence, and that everywhere in the wake of enlightened womanhood our women are seen and felt for the good they diffuse, this Congress will at once see the fullness of our fellowship, and help us to avert the arrows of prejudice that pierce the soul because of the color of our bodies.

If the love of humanity more than the love of races and sex shall pulsate throughout all the grand results that shall issue to the world from this parliament of women, women of African descent in the United States will for the first time begin to feel the sweet release from the blighting thrall of prejudice.

The colored women, as well as all women, will realize that the inalienable right to life, liberty, and the pursuit of happiness is a maxim that will become more blessed in its significance when the hand of woman shall take it from its sepulture in books and make it the gospel of every-day life and the unerring guide in the relations of all men, women, and children.

 

 

Source: The World’s Congress of Representative Women, ed. May Wright Sewell (New York: Rand and McNally, 1894), pp. 696-711.

 

Also: An Anthology of Women’s Rhetoric(s), eds. Joy Ritchie and Kate Ronald (Pittsburgh: University of Pittsburgh Press, 2001(, pps. 180-187.