In the early part of the 20th century, life for Black Americans in the South was difficult. Low wages and few options for employment, coupled with segregation laws, left many feeling unsatisfied and vulnerable to potential violence.
The North offered potential in the form of economic opportunities and a better life. When the world went to war and factories in the United States began to work to capacity, there were more jobs than people to fill them. In droves, southern blacks poured into northern cities in a period that came to be known as the Great Migration.
One hot zone in particular, New York City, became the destination of choice for many migrants. While segregation laws did not exist, segregation by custom was pervasive. Harlem saw the greatest population swell and included a collection of writers, artists, actors, musicians, and others promoting a cultural movement that became known as the Harlem Renaissance. In defiance of existing prejudice, black artists produced work confidently and with a growing sense of racial pride. Young whites in particular appeared open to lowering the racial barrier in order to experience the music, performances, and artistic works of this cultural movement.
The African American Great Migration
Between the end of the Civil War and the beginning of the Great Depression, nearly two million African Americans fled the rural South to seek new opportunities elsewhere. While some moved west, the vast majority of this Great Migration, as the large exodus of African Americans leaving the South in the early twentieth century was called, traveled to the Northeast and Upper Midwest. The following cities were the primary destinations for these African Americans: New York, Chicago, Philadelphia, St. Louis, Detroit, Pittsburgh, Cleveland, and Indianapolis. These eight cities accounted for over two-thirds of the total population of the African American migration.
A combination of both “push” and “pull” factors played a role in this movement. Despite the end of the Civil War and the passage of the Thirteenth, Fourteenth, and Fifteenth Amendments to the U.S. Constitution (ensuring freedom, the right to vote regardless of race, and equal protection under the law, respectively), African Americans were still subjected to intense racial hatred. The rise of the Ku Klux Klan in the immediate aftermath of the Civil War led to increased death threats, violence, and a wave of lynchings. Even after the formal dismantling of the Klan in the late 1870s, racially motivated violence continued. According to researchers at the Tuskegee Institute, there were thirty-five hundred racially motivated lynchings and other murders committed in the South between 1865 and 1900. For African Americans fleeing this culture of violence, northern and midwestern cities offered an opportunity to escape the dangers of the South.
In addition to this “push” out of the South, African Americans were also “pulled” to the cities by factors that attracted them, including job opportunities, where they could earn a wage rather than be tied to a landlord, and the chance to vote (for men, at least), supposedly free from the threat of violence. Although many lacked the funds to move themselves north, factory owners and other businesses that sought cheap labor assisted the migration. Often, the men moved first then sent for their families once they were ensconced in their new city life. Racism and a lack of formal education relegated these African American workers to many of the lower-paying unskilled or semi-skilled occupations. More than 80 percent of African American men worked menial jobs in steel mills, mines, construction, and meat packing. In the railroad industry, they were often employed as porters or servants. In other businesses, they worked as janitors, waiters, or cooks. African American women, who faced discrimination due to both their race and gender, found a few job opportunities in the garment industry or laundries, but were more often employed as maids and domestic servants. Regardless of the status of their jobs, however, African Americans earned higher wages in the North than they did for the same occupations in the South, and typically found housing to be more available.
However, such economic gains were offset by the higher cost of living in the North, especially in terms of rent, food costs, and other essentials. As a result, African Americans often found themselves living in overcrowded, unsanitary conditions, much like the tenement slums in which European immigrants lived in the cities. For newly arrived African Americans, even those who sought out the cities for the opportunities they provided, life in these urban centers was exceedingly difficult. They quickly learned that racial discrimination did not end at the Mason-Dixon Line, but continued to flourish in the North as well as the South. European immigrants, also seeking a better life in the cities of the United States, resented the arrival of the African Americans, whom they feared would compete for the same jobs or offer to work at lower wages. Landlords frequently discriminated against them; their rapid influx into the cities created severe housing shortages and even more overcrowded tenements. Homeowners in traditionally white neighborhoods later entered into covenants in which they agreed not to sell to African American buyers; they also often fled neighborhoods into which African Americans had gained successful entry. In addition, some bankers practiced mortgage discrimination, later known as “redlining,” in order to deny home loans to qualified buyers. Such pervasive discrimination led to a concentration of African Americans in some of the worst slum areas of most major metropolitan cities, a problem that remained ongoing throughout most of the twentieth century.
So why move to the North, given that the economic challenges they faced were similar to those that African Americans encountered in the South? The answer lies in noneconomic gains. Greater educational opportunities and more expansive personal freedoms mattered greatly to the African Americans who made the trek northward during the Great Migration. State legislatures and local school districts allocated more funds for the education of both blacks and whites in the North, and also enforced compulsory school attendance laws more rigorously. Similarly, unlike the South where a simple gesture (or lack of a deferential one) could result in physical harm to the African American who committed it, life in larger, crowded northern urban centers permitted a degree of anonymity—and with it, personal freedom—that enabled African Americans to move, work, and speak without deferring to every white person with whom they crossed paths. Psychologically, these gains more than offset the continued economic challenges that black migrants faced.
The Harlem Renaissance and the New Negro
It wasn’t only women who found new forms of expression in the 1920s. African Americans were also expanding their horizons and embracing the concept of the “new Negro.” The decade witnessed the continued Great Migration of African Americans to the North, with over half a million fleeing the strict Jim Crow laws of the South. Life in the northern states, as many African Americans discovered, was hardly free of discrimination and segregation. Even without Jim Crow, businesses, property owners, employers, and private citizens typically practiced de facto segregation, which could be quite stifling and oppressive. Nonetheless, many southern blacks continued to move north into segregated neighborhoods that were already bursting at the seams, because the North, at the very least, offered two tickets toward black progress: schools and the vote. The black population of New York City doubled during the decade. As a result, Harlem, a neighborhood at the northern end of Manhattan, became a center for Afro-centric art, music, poetry, and politics. Political expression in the Harlem of the 1920s ran the gamut, as some leaders advocated a return to Africa, while others fought for inclusion and integration.
Revived by the wartime migration and fired up by the white violence of the postwar riots, urban blacks developed a strong cultural expression in the 1920s that came to be known as the Harlem Renaissance. In this rediscovery of black culture, African American artists and writers formulated an independent black culture and encouraged racial pride, rejecting any emulation of white American culture. Claude McKay’s poem “If We Must Die” called on African Americans to start fighting back in the wake of the Red Summer riots of 1919 (discussed in a previous chapter, Figure). Langston Hughes, often nicknamed the “poet laureate” of the movement, invoked sacrifice and the just cause of civil rights in “The Colored Soldier,” while another author of the movement, Zora Neale Hurston, celebrated the life and dialect of rural blacks in a fictional, all-black town in Florida. Hurston’s Their Eyes Were Watching God was only published posthumously in 1937.
The Jamaican-born poet and novelist Claude McKay articulated the new sense of self and urban community of African Americans during the Harlem Renaissance. Although centered in the Harlem neighborhood of Manhattan, this cultural movement emerged in urban centers throughout the Northeast and Midwest.
The new Negro found political expression in a political ideology that celebrated African Americans distinct national identity. This Negro nationalism, as some referred to it, proposed that African Americans had a distinct and separate national heritage that should inspire pride and a sense of community. An early proponent of such nationalism was W. E. B. Du Bois. One of the founders of the NAACP, a brilliant writer and scholar, and the first African American to earn a Ph.D. from Harvard, Du Bois openly rejected assumptions of white supremacy. His conception of Negro nationalism encouraged Africans to work together in support of their own interests, promoted the elevation of black literature and cultural expression, and, most famously, embraced the African continent as the true homeland of all ethnic Africans—a concept known as Pan-Africanism.
Taking Negro nationalism to a new level was Marcus Garvey. Like many black Americans, the Jamaican immigrant had become utterly disillusioned with the prospect of overcoming white racism in the United States in the wake of the postwar riots and promoted a “Back to Africa” movement. To return African Americans to a presumably more welcoming home in Africa, Garvey founded the Black Star Steamship Line. He also started the United Negro Improvement Association (UNIA), which attracted thousands of primarily lower-income working people. UNIA members wore colorful uniforms and promoted the doctrine of a “negritude” that reversed the color hierarchy of white supremacy, prizing blackness and identifying light skin as a mark of inferiority. Intellectual leaders like Du Bois, whose lighter skin put him low on Garvey’s social order, considered the UNIA leader a charlatan. Garvey was eventually imprisoned for mail fraud and then deported, but his legacy set the stage for Malcolm X and the Black Power movement of the 1960s.
OpenStax, U.S. History, OpenStax CNX, AUG 28, 2017. http://cnx.org/contents/p7ovuIkl@3.84:221u9nVh@3/A-New-Generation
Migration and Urbanization
In this lecture, Professor Holloway documents the “Great Migration,” beginning in the first decade of the twentieth century and continuing with increasing pace until the mid-1920s.
Listen from 00:07:23 – 00:26:02 or watch the video at http://oyc.yale.edu/african-american-studies/afam-162/lecture-7#ch2 (transcript is available on the site)
Summary
Economic opportunities in the early part of the 20th century triggered a mass migration of black Americans from the racist and rural South to the industrial centers of the North – particularly into the Harlem section of New York City.
As in other cities, these newly settled blacks explored cultural and intellectual opportunities that did not exist in the South. What emerged was a movement of the celebration of black culture and history that became known as the Harlem Renaissance. Artists like Langston Hughes, Duke Ellington, and Zora Neal Hurston produced work that celebrated black culture but was consumed by both blacks and whites. Louis Armstrong, widely recognized as the father of jazz music, played at the Cotton Club where many other of the most notable musicians also put their talents on display. The Cotton Club was located in Harlem but was a whites-only establishment and is an example of the blending of both race and culture through entertainment.
In addition to entertainment, blacks were embracing the opportunity to openly celebrate life and culture. The southern plantation economy was largely void of any chance for advancement and still featured a life of racial disparity. This type of economic and social oppression collided with World War I to fuel the motivation for opportunity and freedom.
