The Negro Family/Chapter 1

by Daniel Patrick Moynihan

Chapter I

The Negro American Revolution

The Negro American revolution is rightly regarded as the most important domestic event of the postwar period in the United States.

Nothing like it has occurred since the upheavals of the 1930's which led to the organization of the great industrial trade unions, and which in turn profoundly altered both the economy and the political scene. There have been few other events in our history—the American Revolution itself, the surge of Jacksonian Democracy in the 1830's, the Abolitionist movement, and the Populist movement of the late 19th Century—comparable to the current Negro movement.

There has been none more important. The Negro American revolution holds forth the prospect that the American Republic, which at birth was flawed by the institution of Negro slavery, and which throughout its history has been marred by the unequal treatment of Negro citizens, will at last redeem the full promise of the Declaration of Independence.

Although the Negro leadership has conducted itself with the strictest propriety, acting always and only as American citizens asserting their rights within the framework of the American political system, it is no less clear that the movement has profound international implications.

It was in no way a matter of chance that the nonviolent tactics and philosophy of the movement, as it began in the South, were consciously adapted from the techniques by which the Congress Party undertook to free the Indian nation from British colonial rule. It was not a matter of chance that the Negro movement caught fire in America at just that moment when the nations of Africa were gaining their freedom. Nor is it merely incidental that the world should have fastened its attention on events in the United States at a time when the possibility that the nations of the world will divide along color lines seems suddenly not only possible, but even imminent.

(Such racist views have made progress within the Negro American community itself—which can hardly be expected to be immune to a virus that is endemic in the white community. The Black Muslim doctrines, based on total alienation from the white world, exert a powerful influence. On the far left, the attraction of Chinese Communism can no longer be ignored.)

It is clear that what happens in America is being taken as a sign of what can, or must, happen in the world at large. The course of world events will be profoundly affected by the success or failure of the Negro American revolution in seeking the peaceful assimilation of the races in the United States. The award of the Nobel Peace Prize to Dr. Martin Luther King was as much an expression of the hope for the future, as it was recognition for past achievement.

It is no less clear that carrying this revolution forward to a successful conclusion is a first priority confronting the Great Society.

 

The End of the Beginning

The major events of the onset of the Negro revolution are now behind us.

The political events were three: First, the Negroes themselves organized as a mass movement. Their organizations have been in some ways better disciplined and better led than any in our history. They have established an unprecedented alliance with religious groups throughout the nation and have maintained close ties with both political parties and with most segments of the trade union movement. Second, the Kennedy-Johnson Administration committed the Federal government to the cause of Negro equality. This had never happened before. Third, the 1964 Presidential election was practically a referendum on this commitment: if these were terms made by the opposition, they were in effect accepted by the President.

The overwhelming victory of President Johnson must be taken as emphatic popular endorsement of the unmistakable, and openly avowed course which the Federal government has pursued under his leadership.

The administrative events were threefold as well: First, beginning with the establishment of the President's Committee on Equal Employment Opportunity and on to the enactment of the Manpower Development and Training Act of 1962, the Federal government has launched a major national effort to redress the profound imbalance between the economic position of the Negro citizens and the rest of the nation that derives primarily from their unequal position in the labor market. Second, the Economic Opportunity Act of 1964 began a major national effort to abolish poverty, a condition in which almost half of Negro families are living. Third, the Civil Rights Act of 1964 marked the end of the era of legal and formal discrimination against Negroes and created important new machinery for combating covert discrimination and unequal treatment. (The Act does not guarantee an end to harassment in matters such as voter registration, but does make it more or less incumbent upon government to take further steps to thwart such efforts when they do occur.)

The legal events were no less specific. Beginning with Brown. V. Board of Education in 1954, through the decade that culminated in the recent decisions upholding Title II of the Civil Rights Act, the Federal judiciary, led by the Supreme Court, has used every opportunity to combat unequal treatment of Negro citizens. It may be put as a general proposition that the laws of the United States now look upon any such treatment as obnoxious, and that the courts will strike it down wherever it appears.

 

The Demand for Equality

With these events behind us, the nation now faces a different set of challenges, which may prove more difficult to meet, if only because they cannot be cast as concrete propositions of right and wrong.

The fundamental problem here is that the Negro revolution, like the industrial upheaval of the 1930's, is a movement for equality as well as for liberty.

Liberty and Equality are the twin ideals of American democracy. But they are not the same thing. Nor, most importantly, are they equally attractive to all groups at any given time nor yet are they always compatible, one with the other.

Many persons who would gladly die for liberty are appalled by equality. Many who are devoted to equality are puzzled and even troubled by liberty. Much of the political history of the American nation can be seen as a competition between these two ideals, as for example, the unending troubles between capital and labor.

By and large, liberty has been the ideal with the higher social prestige in America. It has been the middle class aspiration, par excellence. (Note the assertions of the conservative right that our is a republic, not a democracy.) Equality, on the other hand, has enjoyed tolerance more than acceptance. Yet it has roots deep in Western civilization and "is at least coeval with, if not prior to, liberty in the history of Western political thought."¹

American democracy has not always been successful in maintaining a balance between these two ideals, and notably so where the Negro American is concerned. "Lincoln freed the slaves," but they were given liberty, not equality. It was therefore possible in the century that followed to deprive their descendants of much of their liberty as well.

The ideal of equality does not ordain that all persons end up, as well as start out equal. In traditional terms, as put by Faulkner, "there is no such thing as equality per se, but only equality to: equal right and opportunity to make the best one can of one's life within one's capability, without fear of injustice or oppression or threat of violence."² But the evolution of American politics, with the distinct persistence of ethnic and religious groups, has added a profoundly significant new dimension to that egalitarian ideal. It is increasingly demanded that the distribution of success and failure within one group be roughly comparable to that within other groups. It is not enough that all individuals start out on even terms, if the members of one group almost invariably end up well to the fore, and those of another far to the rear. This is what ethnic politics are all about in America, and in the main the Negro American demands are being put forth in this now traditional and established framework.³

Here a point of semantics must be grasped. The demand for Equality of Opportunity has been generally perceived by white Americans as a demand for liberty, a demand not to be excluded from the competitions of life—at the polling place, in the scholarship examinations, at the personnel office, on the housing market. Liberty does, of course, demand that everyone be free to try his luck, or test his skill in such matters. But these opportunities do not necessarily produce equality: on the contrary, to the extent that winners imply losers, equality of opportunity almost insures inequality of results.

The point of semantics is that equality of opportunity now has a different meaning for Negroes than it has for whites. It is not (or at least no longer) a demand for liberty alone, but also for equality—in terms of group results. In Bayard Rustin's terms, "It is now concerned not merely with removing the barriers to full opportunity but with achieving the fact of equality."⁴ By equality Rustin means a distribution of achievements among Negroes roughly comparable to that among whites.

As Nathan Glazer has put it, "The demand for economic equality is now not the demand for equal opportunities for the equally qualified: it is now the demand for equality of economic results… The demand for equality in education…has also become a demand for equality of results, of outcomes."⁵

Some aspects of the new laws do guarantee results, in the sense that upon enactment and enforcement they bring about an objective that is an end in itself, e.g., the public accommodations titles of the Civil Rights Act.

Other provisions are at once terminal and intermediary. The portions of the Civil Rights Act dealing with voting rights will achieve an objective that is an end in itself, but the exercise of those rights will no doubt lead to further enlargements of the freedom of the Negro American.

But by and large, the programs that have been enacted in the first phase of the Negro revolution—Manpower Retraining, the Job Corps, Community Action, et al.—only make opportunities available. They cannot insure the outcome.

The principal challenge of the next phase of the Negro revolution is to make certain that equality of results will now follow. If we do not, there will be no social peace in the United States for generations.

 

The Prospect for Equality

The time, therefore, is at hand for an unflinching look at the present potential of Negro Americans to move from where they now are to where they want, and ought to be.

There is no very satisfactory way, at present, to measure social health or social pathology within an ethnic, or religious, or geographical community. Data are few and uncertain, and conclusions drawn from them, including the conclusions that follow, are subject to the grossest error.^[1] Nonetheless, the opportunities, no less than the dangers, of the present moment, demand that an assessment be made.

That being the case, it has to be said that there is a considerable body of evidence to support the conclusion that Negro social structure, in particular the Negro family, battered and harassed by discrimination, injustice, and uprooting, is in the deepest trouble. While many young Negroes are moving ahead to unprecedented levels of achievement, many more are falling further and further behind.

After an intensive study of the life of central Harlem, the board of directors of Harlem Youth Opportunities Unlimited, Inc. summed up their findings in one statement: "Massive deterioration of the fabric of society and its institutions…"⁶

It is the conclusion of this survey of the available national data, that what is true of central Harlem, can be said to be true of the Negro American world in general.

If this is so, it is the single most important social fact of the United States today.

1. As much as possible, the statistics used in this paper refer to Negroes. However, certain data series are available only in terms of the white and nonwhite population. Where this is the case, the nonwhite data have been used as if they referred only to Negroes. This necessarily introduces some inaccuracies, but it does not appear to produce any significant distortions. In 1960, Negroes were 92.1 percent of all nonwhites. The remaining 7.9 percent is made up largely of Indians, Japanese, and Chinese. The combined male unemployment rates of these groups is lower than that of Negroes. In matters relating to family stability, the smaller groups are probably more stable. Thus 21 percent of Negro women who have ever married are separated, divorced, or their husbands are absent for other reasons. The comparable figure for Indians is 14 percent; Japanese, 7 percent; Chinese 6 percent. Therefore, the statistics on nonwhites generally understate the degree of disorganization of the Negro family and underemployment of Negro men.