Notes of a Native Son (8 page)

It is true that no one in the original
Carmen,
least of all Carmen and her lover, are very clearly motivated; but there it scarcely matters because the opera is able to get by on a purely theatrical excitement, a sort of papier-mâché violence, and the intense, if finally incredible, sexuality of its heroine. The movie does not have any of this to work with, since here excitement or violence could only blow the movie to bits, and, while the movie certainly indicates that Carmen is a luscious lollipop, it is on rather more uncertain ground when confronted with the notion of how attractive
she
finds men, and it cannot, in any case, use this as a motivating factor. Carmen is thus robbed at a stroke of even her fake vitality and all her cohesiveness and has become, instead, a nice girl, if a little fiery, whose great fault—and, since this is a tragedy, also her triumph—is that she looks at “life,” as her final aria states it, “straight in de eye.” In lieu of sexuality the movie-makers have dreamed up some mumbo jumbo involving buzzards’ wings, signs of the zodiac, and death-dealing cards, so that, it appears, Carmen ruins Joe because she loves him and decides to leave him because the cards tell her she is going to die. The fact that between the time she leaves him and the time he kills her she acquires some new clothes, and drinks—as one of her arias rather violently indicates she intends to—a great deal of champagne is simply a sign of her intense inner suffering.

Carmen has come a long way from the auction block, but Joe, of course, cannot be far behind. This Joe is a good, fine-looking boy who loves his Maw, has studied hard, and is going to be sent to flying school, and who is engaged to a girl who rather resembles his Maw, named Cindy Lou. His indifference to Carmen, who has all the other males in sight quivering with a passion never seen on land or sea, sets her ablaze; in a series of scenes which it is difficult to call erotic without adding that they are also infantile, she goes after him and he falls. Here the technicolored bodies of Dandridge and Belafonte, while the movie is being glum about the ruin of Joe’s career and impending doom, are used for the maximum erotic effect. It is a sterile and distressing eroticism, however, because it is occurring in a vacuum between two mannequins who clearly are not involved in anything more serious than giving the customers a run for their money. One is not watching either tenderness or love, and one is certainly not watching the complex and consuming passion which leads to life or death—one is watching a timorous and vulgar misrepresentation of these things.

And it must be said that one of the reasons for this is that, while the movie-makers are pleased to have Miss Dandridge flouncing about in tight skirts and plunging necklines—which is not exactly sexuality, either—the Negro male is still too loaded a quantity for them to know quite how to handle. The result is that Mr. Belafonte is really not allowed to do anything more than walk around looking like a spaniel:
his
sexuality is really taken as given because Miss Dandridge wants him. It does not, otherwise, exist and he is not destroyed by his own sexual aggressiveness, which he is not allowed to have, but by the sexual aggressiveness of the girl—or, as it turns out, not even really by that, but by tea leaves. The only reason, finally, that the eroticism of
Carmen Jones
is more potent than, say, the eroticism of a Lana Turner vehicle is that
Carmen Jones
has Negro bodies before the camera and Negroes are associated in the public mind with sex. Since darker races always seem to have for lighter races an aura of sexuality, this fact is not distressing in itself. What is distressing is the conjecture this movie leaves one with as to what Americans take sex to be.

The most important thing about this movie—and the reason that, despite itself, it is one of the most important all-Negro movies Hollywood has yet produced—is that the questions it leaves in the mind relate less to Negroes than to the interior life of Americans. One wonders, it is true, if Negroes are really going to become the ciphers this movie makes them out to be; but, since they have until now survived public images even more appalling, one is encouraged to hope, for their sake and the sake of the Republic, that they will continue to prove themselves incorrigible. Besides, life does not produce ciphers like these: when people have become this empty they are not ciphers any longer, but monsters. The creation of such ciphers proves, however, that Americans are far from empty; they are, on the contrary, very deeply disturbed. And this disturbance is not the kind which can be eased by the doing of good works, but seems to have turned inward and shows every sign of becoming personal. This is one of the best things that can possibly happen. It can be taken to mean—among a great many other things—that the ferment which has resulted in as odd a brew as
Carmen Jones
can now be expected to produce something which will be more bitter on the tongue but sweeter in the stomach.

Harlem, physically at least, has changed very little in my parents’ lifetime or in mine. Now as then the buildings are old and in desperate need of repair, the streets are crowded and dirty, there are too many human beings per square block. Rents are 10 to 58 per cent higher than anywhere else in the city; food, expensive everywhere, is more expensive here and of an inferior quality; and now that the war is over and money is dwindling, clothes are carefully shopped for and seldom bought. Negroes, traditionally the last to be hired and the first to be fired, are finding jobs harder to get, and, while prices are rising implacably, wages are going down. All over Harlem now there is felt the same bitter expectancy with which, in my childhood, we awaited winter: it is coming and it will be hard; there is nothing anyone can do about it.

All of Harlem is pervaded by a sense of congestion, rather like the insistent, maddening, claustrophobic pounding in the skull that comes from trying to breathe in a very small room with all the windows shut. Yet the white man walking through Harlem is not at all likely to find it sinister or more wretched than any other slum.

Harlem wears to the casual observer a casual face; no one remarks that—considering the history of black men and women and the legends that have sprung up about them, to say nothing of the ever-present policemen, wary on the street corners—the face is, indeed, somewhat excessively casual and may not be as open or as careless as it seems. If an outbreak of more than usual violence occurs, as in 1935 or in 1943, it is met with sorrow and surprise and rage; the social hostility of the rest of the city feeds on this as proof that they were right all along, and the hostility increases; speeches are made, committees are set up, investigations ensue. Steps are taken to right the wrong, without, however, expanding or demolishing the ghetto. The idea is to make it less of a social liability, a process about as helpful as make-up to a leper. Thus, we have the Boys’ Club on West 134th Street, the playground at West 131st and Fifth Avenue; and, since Negroes will not be allowed to live in Stuyvesant Town, Metropolitan Life is thoughtfully erecting a housing project called Riverton in the center of Harlem; however, it is not likely that any but the professional class of Negroes—and not all of them—will be able to pay the rent.

Most of these projects have been stimulated by perpetually embattled Negro leaders and by the Negro press. Concerning Negro leaders, the best that one can say is that they are in an impossible position and that the handful motivated by genuine concern maintain this position with heartbreaking dignity. It is unlikely that anyone acquainted with Harlem seriously assumes that the presence of one playground more or less has any profound effect upon the psychology of the citizens there. And yet it is better to have the playground; it is better than nothing; and it will, at least, make life somewhat easier for parents who will then know that their children are not in as much danger of being run down in the streets. Similarly, even though the American cult of literacy has chiefly operated only to provide a market for the
Reader’s Digest
and the
Daily News,
literacy is still better than illiteracy; so Negro leaders must demand more and better schools for Negroes, though any Negro who takes this schooling at face value will find himself virtually incapacitated for life in this democracy. Possibly the most salutary effect of all this activity is that it assures the Negro that he is not altogether forgotten: people
are
working in his behalf, however hopeless or misguided they may be; and as long as the water is troubled it cannot become stagnant.

The terrible thing about being a Negro leader lies in the term itself. I do not mean merely the somewhat condescending differentiation the term implies, but the nicely refined torture a man can experience from having been created and defeated by the same circumstances. That is, Negro leaders have been created by the American scene, which thereafter works against them at every point; and the best that they can hope for is ultimately to work themselves out of their jobs, to nag contemporary American leaders and the members of their own group until a bad situation becomes so complicated and so bad that it cannot be endured any longer. It is like needling a blister until it bursts. On the other hand, one cannot help observing that some Negro leaders and politicians are far more concerned with their careers than with the welfare of Negroes, and their dramatic and publicized battles are battles with the wind. Again, this phenomenon cannot be changed without a change in the American scene. In a land where, it is said, any citizen can grow up and become president, Negroes can be pardoned for desiring to enter Congress.

The Negro press, which supports any man, provided he is sufficiently dark and well-known—with the exception of certain Negro novelists accused of drawing portraits unflattering to the race—has for years received vastly confusing criticism based on the fact that it is helplessly and always exactly what it calls itself, that is, a press devoted entirely to happenings in or about the Negro world. This preoccupation can probably be forgiven in view of the great indifference and frequent hostility of the American white press. The Negro press has been accused of not helping matters much—as indeed, it has not, nor do I see how it could have. And it has been accused of being sensational, which it is; but this is a criticism difficult to take seriously in a country so devoted to the sensational as ours.

The best-selling Negro newspaper, I believe, is the
Amsterdam Star-News,
which is also the worst, being gleefully devoted to murders, rapes, raids on love-nests, interracial wars, any item—however meaningless—concerning prominent Negroes, and whatever racial gains can be reported for the week—all in just about that order. Apparently, this policy works well; it sells papers—which is, after all, the aim; in my childhood we never missed an edition. The day the paper came out we could hear, far down the street, the news vendor screaming the latest scandal and people rushing to read about it.

The
Amsterdam
has been rivaled, in recent years, by the
People’s Voice,
a journal, modeled on
PM
and referred to as
PV.
PV
is not so wildly sensational a paper as the
Amsterdam,
though its coverage is much the same (the news coverage of the Negro press is naturally pretty limited).
PV
’s politics are less murky, to the left of center (the
Amsterdam
is Republican, a political affiliation that has led it into some strange doubletalk), and its tone, since its inception, has been ever more hopelessly militant, full of warnings, appeals, and open letters to the government—which, to no one’s surprise, are not answered—and the same rather pathetic preoccupation with prominent Negroes and what they are doing. Columns signed by Lena Horne and Paul Robeson appeared in
PV
until several weeks ago, when both severed their connections with the paper. Miss Horne’s column made her sound like an embittered Eleanor Roosevelt, and the only column of Robeson’s I have read was concerned with the current witch-hunt in Hollywood, discussing the kind of movies under attack and Hollywood’s traditional treatment of Negroes. It is personally painful to me to realize that so gifted and forceful a man as Robeson should have been tricked by his own bitterness and by a total inability to understand the nature of political power in general, or Communist aims in particular, into missing the point of his own critique, which is worth a great deal of thought: that there are a great many ways of being un-American, some of them nearly as old as the country itself, and that the House Un-American Activities Committee might find concepts and attitudes even more damaging to American life in a picture like
Gone With the Wind
than in the possibly equally romantic but far less successful
Watch on the Rhine.

The only other newspapers in the field with any significant sale in Harlem are the Pittsburgh
Courier,
which has the reputation of being the best of the lot, and the
Afro-American,
which resembles the New York
Journal-American
in layout and type and seems to make a consistent if unsuccessful effort to be at once readable, intelligent, and fiery. The
Courier
is a high-class paper, reaching its peak in the handling of its society news and in the columns of George S. Schuyler, whose Olympian serenity infuriates me, but who, as a matter of fact, reflects with great accuracy the state of mind and the ambitions of the professional, well-to-do Negro who has managed to find a place to stand. Mr. Schuyler, who is remembered still for a satirical novel I have not read, called
Black No More,
is aided enormously in this position by a genteel white wife and a child-prodigy daughter—who is seriously regarded in some circles as proof of the incomprehensible contention that the mating of white and black is more likely to produce genius than any other combination. (The
Afro-American
recently ran a series of articles on this subject, “The Education of a Genius,” by Mrs. Amarintha Work, who recorded in detail the development of her mulatto son, Craig.)