Twenty-Five Years in the Black Belt.

by William James Edwards.

PREFACE

In bringing this book before the public, it is my hope that the friends of the Snow Hill School and all who are interested in Negro Education may become more familiar with the problems and difficulties that confront those who labor for the future of a race. I have had to endure endless hardships during these twenty-five years, in order that thousands of poor negro youths might receive an industrial education,--boys and girls who might have gone into that demoralized cla.s.s that is a disgrace to any people and that these friends may continue their interest in not only Snow Hill but all the schools of the South that are seeking to make better citizens of our people. I also hope that the interest may be sustained until the State and Nation realize that it is profitable to educate the black child as well as the white.

To me, these have been twenty-five years of self denial, of self sacrifice, of deprivation, even of suffering, but when I think of the results, I am still encouraged to go on; when I think of the work that Mr. McDuffie is doing at Laurinburg, N. C., Brown at Richmond, Ala., Knight at Evergreen, Ala., Mitch.e.l.l at W. Butler, Ala., Carmichael at Perdue Hill, Ala., Brister at Selma, Ala., and hundreds of others, I feel that the sacrifice has not been in vain, so I continue believing that after all the great heart of the American people is on the right side. I think that to-day, the Negro faces the dawn,--not the twilight,--the morning,--not the evening.

In my pa.s.sionate desire to hasten that time and with the crying needs of my race at heart, I choose this opportunity for making an appeal in their behalf.

"Lord, and what shall this man do?" (John 21.)

Man is a relative being and should be thus considered. The status of my brother then will always serve as a standard of value by which my own conduct can be measured; by his standard mine may become either high or low, broad or narrow, deep or shallow. This is the theory that underlies all humanitarian work. This is the great dynamic force of the Christian life.

No question is being asked by the American people more earnestly today than this one: "Lord, What shall this man, the Negro, do,--this black man upon whom centuries of ignorance have left their marks?" He has made a faithful slave, a courageous soldier, and when trained and educated, an industrious and law-abiding citizen, yet he is troubled on every side. What shall he do? Uneducated, undisciplined, untrained, he is often ferocious or dangerous; he makes a criminal of the lowest type for he is the product of ignorance.

Crime has increased in proportion as educational privileges have been withdrawn. This brings the Negro face to face with a most dangerous criminal force. What shall this man do? It is true that the white man is further up on the ladder of civilization than the Negro, but the Negro desires to climb and has made rapid strides, according to his chances.

Christ's answer to Peter was, "What is that to thee, follow thou Me."

John's future welfare evidently depended upon Peter's ability to follow Christ. So the future work and welfare of the Negro in the Black-Belt of the South depend largely upon the Christian work of the southern white man. The Negro needs justice and mercy from the courts of the land and asks for equal rights in educational opportunities.

We admit that there is a difference between the white man and the Negro, but the difference is not as great as was the difference between Christ and His disciples. We admit that the white man is above the Negro, but not so high as was Christ above His disciples. The very fact that Christ was superior to His disciples served to Him as a reason why He should minister unto them. The superiority of the white man to his black brother can only be shown by the white man's willingness to minister unto him. Lord, what shall this black man do?

Many great problems confront the people of the rural South, namely, this Negro Problem and the problem of sufficient labor supply. In a practical way I wish to consider the relation of the Negro to the labor problem of the rural South. It is a fact that today many of the best farms of the South have been turned into pastures because of the lack of labor; other farms have been sold, and still others are growing up in weeds because there is no one to till them. This condition obtains in a very marked degree in almost every southern state. Certainly in most of the Agricultural Sections.

Before investigating the cause of this condition, men of influence and power have hastened to proclaim through the press and otherwise, that the responsibility rests upon the Negro. They say that the Negro is lazy, worthless, criminal and will not work and therefore they are compelled to have immigrants to work these fields. That there are lazy, worthless and criminal Negroes, we do not deny, but we do deny that as a race they are such.

The facts are these: first, the South, unlike other sections of the country, has not had thousands of immigrants to come into her borders year after year to do her work, but has depended solely upon the increase in her native population for this purpose. This increase has not kept pace with the marvellous growth and development of that section, hence, the cry for labor. Second, scarcity of labor in that section is due in part, to ignorance and a false idea of real freedom.

Men with such ideas do not work long in any one place, but rove from section to section and work enough to keep themselves living. This labor is not only unprofitable to the individual, but is not satisfactory to the employers. Third, the labor trouble in the rural South is due mostly to the way in which the landlords and merchants treat their tenants and customers.

The great ma.s.s of Negroes in the South either rent the lands or work them on shares. This rent varies according to the kind of crops that are made. If the tenant makes a good crop this year, he must expect to pay more rent the next year, or his farm will be rented to another at higher figures. Of course, the Negroes are ignorant and are unable to keep their own accounts. Sometimes these Negro farmers pay as much as 50%, 75% and 100% on the goods and provisions which they consume during the year.

This method of renting lands and selling goods according to the condition of the crops, is repeated year after year. I know ignorant farmers who have been working under these conditions for twenty-five and thirty years, who have never been able to get more than $15 or $20 in any one year during this period. These are not worthless and shiftless Negroes, but persons who work hard from Monday morning until Sat.u.r.day night. As a rule, they are on their farms at sunrise, and remain there until sunset. They have their dinners brought to them in the fields. I have seen small families grow into large ones under these conditions. I have also seen infants grow to manhood under same. Now, these people who have been working in this way for twenty-five and thirty years are becoming discouraged. When you ask them why they do not ditch, fertilize, and improve their farms, their answer is, that if they do this, the next year they will either have to pay more rent or hunt another home for themselves.

It seems to be the policy of the landlords and the merchants of the rural South to keep their tenants and customers in debt. It is this abominable method of the landlords and tenants of the rural South more than anything else, that has caused many of the best farming lands there to be turned into pastures, others to be sold at sheriff sale, and still others to be growing up in weeds. Another menace is loss of fertility of the soil.

The problem is, how can we stop these people from leaving the country for the cities and other places of public works and again reclaim these waste fields? It was once thought that the places of these Negroes could be supplied by immigrants from foreign countries, but this hope is now almost abandoned. In fact, the few immigrants who have gone into that section have, in many instances, been oppressed almost as much as the Negroes, many have gone to other parts of the country or have returned to their homes. So we find ourselves face to face with large and fertile agricultural areas in the South with no labor to till them.

The remedy of these evils lies in the Negro himself. He is best suited to the work, best adapted to the climate, and understands the southern white man better than anyone else. Furthermore, he knows the white man; knows his disposition and inclinations, and therefore, knows what is so called his place. He feels that justice is wanting in the courts of the South and he therefore tries to avoid all troubles. Most of all, he prays for a chance to work and educate his children. He labors and waits thus patiently because he has faith in the American people. He believes that ere long the righteous indignation of this people will be aroused and like the great wave of prohibition, will sweep this country from center to circ.u.mference, and then every man will be awarded according to his several abilities.

These waste places can be reclaimed and the guttered hills made to blossom, only by giving the Negro a common education combined with religious, moral and industrial training and the opportunity to at least own his home, if not the land he cultivates. The Negro must be taught to believe that the farmer can become prosperous and independent; that he can own his home and educate his children in the country. If he can, and he can be taught these things, in less than ten years, every available farm in the rural South will be occupied.

WILLIAM J. EDWARDS.

TWENTY-FIVE YEARS IN THE BLACK BELT

CHAPTER 1.

CHILDHOOD DAYS.

All that I know of my ancestors was told to me by my people. I learned from my grandfather on my mother's side that the family came to Alabama from South Carolina. He told me that his mother was owned by the Wrumphs who lived in South Carolina, but his father belonged to another family.

For some cause, the Wrumphs decided to move from South Carolina to Alabama; this caused his mother and father to be separated, as his father remained in South Carolina. The new home was near the village of Snow Hill. This must have been in the Thirties when my grandfather was quite a little child. He had no hope of ever seeing his father again, but his father worked at nights and in that way earned enough money to purchase his freedom from his master. So after four or five years he succeeded in buying his own freedom from his master and started out for Alabama. When he arrived at Snow Hill, he found his family, and Mr.

Wrumphs at once hired him as a driver. He remained with his family until his death, which occurred during the war. At his death one of his sons, George, was appointed to take his place as driver.

As I now remember, my grandfather told me that his mother's name was Phoebe and that she lived until the close of the war. My grandfather married a woman by the name of Rachael and she belonged to a family by the name of Sigh. His wife's mother came directly from Africa and spoke the African language. It is said that when she became angry no one could understand what she said. Her owner allowed her to do much as she pleased.

My grandfather had ten children, my mother being the oldest girl. She married my father during the war and, as nearly as I can remember, he told me that it was in 1864. Three children were born to them and I was the youngest; there was a girl and another boy.

I know little of my father's people, excepting that he repeatedly told me that they came from South Carolina. So it is, that while I can trace my ancestry back to my great-grandparents on my mother's side, I can learn nothing beyond my grandparents on my father's side. My grandfather was a local preacher and could read quite well. Just how he obtained this knowledge, I have never been able to learn. He had the confidence and respect of the best white and colored people in the community and sometimes he would journey eight or ten miles to preach. Many times at these meetings there were nearly as many whites as colored people in the audience. He was indeed a grand old man. His name was James and his father's name was Michael. So after freedom he took the name of James Carmichael.

One of the saddest things about slavery was the separation of families.

Very often I come across men who tell me that they were sold from Virginia, South Carolina or North Carolina, and that they had large families in those states. Since their emanc.i.p.ation, many of these have returned to their former states in search of their families, and while some have succeeded in finding them, there are those who have not been able to find any trace of their families and have come back again to die.

Sometimes we hear people attempt to apologize for slavery, but slavery at its best was hard and cruel. Often the old slaves tell me of their bitter experience. Even today, there are everywhere in the South many ex-slaves who lived their best days before and during the civil war.

Many of these men and women found themselves alone at the close of the war, having been sold away from their families while they were slaves.

I was born at Snow Hill, Wilc.o.x County, Alabama, September 12th, 1869, three-quarters of a mile east of where Snow Hill Inst.i.tute now stands.

My mother died September 9th, 1870, at which time I lacked three days of being one year old. From all I can learn my mother was very religious.

She was a great praying woman and almost at every meeting held in the neighborhood she would be called upon to pray. In fact, she was sent for miles around to pray at these meetings. My mother's death left my father with three children, I being the youngest. He succeeded in getting his mother, who was cooking for her white people in Selma, Alabama, to come and take us in charge. My name was Ulyses Grant Edwards, but my grandmother, who had been with white people since emanc.i.p.ation, changed my name to William. I afterward added to this my grandfather's name of James.

My father went away to work and I remained with my grandmother. We lived about one mile from the "quarter,"--that is, the collection of slaves'

cabins. We had about three acres of ground cleared around our cabin and my grandmother and I farmed. I do not know how old I was when I began working, for I have been a farm hand ever since I could remember anything. We usually made one bale of cotton each year and about twenty-five or thirty bushels of corn. Sometimes my grandfather would do our plowing and at other times,--as we had no stock,--my grandmother and I worked out for others to get our plowing done.

In the summer time it was the custom for little Negro boys to wear only one garment, a shirt. Sometimes, however, my grandmother would be unable to get one for me and in that case she would take a crocus sack or corn sack and put two holes in it for my arms and one for my head. In putting on a sack shirt for the first time the sensation was extremely irritating. It seemed as if a thousand pins were sticking me all at once, but after a few days it would become all right and I could wear it comfortably. For several summers this was my only garment.

Sometimes we would raise a pig during the summer to kill in the winter and sometimes we had a cow to milk. At such times we had plenty to eat, but at other times we had neither a pig nor a cow and then we had hard times in the way of getting something to eat. Some days our only diet was corn-bread and corn coffee.

When I was old enough, I was sent to school for two or three months each winter. Here again I had a hard time, as we usually carried our dinner in a little tin bucket. Sometimes I had nothing but bread and when recess came for dinner, I went away by myself and ate my bread and drank water. As long as I could keep out of the way of the other children, no one was the wiser and I did not mind it, but some of the children began to watch me and in that way found that I had nothing but bread, and when they told the others, they would laugh and make fun of me. This would make me feel badly and sometimes I cried, but I did not stop school for this. My one desire was to learn to read the Bible for my old grandmother, who like my mother, was very religious. At last I was able to read the Bible for her. She would listen for hours and too, she would sing such songs as, "Roll, Jordan Roll."

Sat.u.r.days were mill days and I had to take the corn on my shoulder and go to the mill, which was four or five miles away. It always took me from four to five hours to make this trip, as I had to stop by the way several times to rest.

By this time my brother and sister were large enough to do good work on the farm. My grandfather and grandmother for whom they were working, now desired to take them wholly from my old grandmother. The Justice of the Peace said that the children might decide the matter. My brother chose to go to my grandfather's but my sister came back home with the grandmother who had reared us from infants. Of course, I did not go to court, because they all knew that there was no chance of my leaving my grandmother.

In the early spring of 1880 while on one of my trips to the mill the thought dawned upon me that my grandmother was very old and must soon die. I cried all the way to the mill and back. I could not see how I would live after she was gone. I did not tell anybody why I was crying.

On a June night, she became severely ill and died. All she said to us during her illness was: "Children, I have been waiting for this hour a long time."

After the death of my grandmother, her daughter Marina Rivers, who was herself a widow and well on in years, came to live with us that year. I soon learned to love her as I had my grandmother and never once thought of leaving her for my mother's people. We gathered the crop that fall and when all was over, my father, whom I had not seen for five or six years, came to carry my sister and myself to Selma, where he was staying. The thought of going to the city filled me with joy and the time to go could not come too soon for me.