A Community within a Community
E. Franklin Frazier states in his book Black Bourgeoisie that, “ the activities of “society” are not simply a form of social life…They are engaged in primarily in order to maintain status or as a part of the competition for status.” (1957, p.195) It may be argued that the status afforded the lighter skinned blacks during slavery remained unchanged after emancipation. In order to maintain this classification they had to separate themselves from the majority of black people, furthering the notion that they were different; to solidify the belief that because of their lineage or lighter skin they were superior. In constructing this seperation the formation of schools, churches, and social organizations exclusive to the black bourgeoisie became commonplace.
Social Organizations such as the Girl Friends, and the Boule' consisted of the who's who among the Black Elite. The cotillions and balls organized by such fraternal organizations like Delta Sigma Theta, and Alpha Phi Alpha were events that no socialite dared miss. Though these organizations have long since abandoned exclusionary practices based on skin tone, they were notorious for implementing them in the early 20th century. A sort of xenophobia was spread among the elite that prevented anyone unlike themselves to be included in their social circle. Paper bag and ruler tests were a common door practice at some of the younger members events. If a person's skin was darker than a paper bag or not as straight as a ruler access was denied.
Lye Relaxers, nose jobs, and Nadinola. Oh My!!!
It’s not surprising that a number of destructive practices resulted because of the desire to belong to these exclusive groups and events. The use of skin bleachers like Nadinola were commonplace, and to this day a woman who doesn’t chemically relax her hair to make it straight is frowned upon by the majority of black people. During the civil right's movement the advent of the Afro seemed to break almost erase this practice, but after the social unrest rested upwardly mobile black women began once again to process their hair. Some people may even go as far as plastic surgery to reduce their African features. Rhinoplasty, or nose job, is quite common for those who desire a more European profile. These activities may seem extreme to some, but in a time where women married for security as well as romance appearance could make the difference in a person's quality of life. Freedman(1966)reports in his study on Color Gradations and Attitudes Among Middle Income Negroes that "Husbands in white collar occupations are more likely to marry light colored wives than husbands in blue collar occupations; husbands in blue collar occupations are more likely to obtain a wife lighter than they are if they marry a girl from a blue collar family; the chances are higher for husbands in blue collar occupations to marry a girl from a white-collar family if he is lighter than she is; and upwardly mobile wives are more likely than downwardly mobile wives to be lighter than the husband."(1966:369-371) Therefore, appearance i.e. skin color, had and to some extent still has a correlation between class mobility. Although,as stated before phenotype was not the only criteria for entry into the black elite, proof of wealth was also very important.
Dubois’ Talented Tenth
The scholar W.E.B. Dubois believed that the black race would be “saved by it’s exceptional men”. He whole heartedly believed that all of the races’ resources should be used to develop the Best of the race so that they could guide the whole to a better future. But as those of us who grew up in the 1980’s know the trickle down theory doesn’t work. Later in life he began to see that many of his Best were more intent on remaining at the top than bringing the rest of the race up the mountain.
A Community within a Community