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Footnotes 1369
Johnson, Patterns of Negro Segregation^ p. 47.
In Atlanta formerly, Negroes not only had to sit In separate sections of the car,
but also had to enter by a different door. With the adoption of the one-man car this
practice was abandoned. According to Johnson {ibid,y p. 50), the one-man car has
reduced friction since there is no confusion as to where to enter and conductors do not
fuss with the seating.
®®Mangum, of, cit,y pp. 32-65.
Only in New York and New Jersey do the Civil Rights Acts prohibit racial
segregation in cemeteries. {Ibid,y p. 156.)
^Ubid.y p. 175.
See Mangum, of, cit,y pp. 26-68, fasstm.
See, for example, Davis, Gardner, and Gardner, of, cit,y p. 463.
There are exceptions: In the first half of 1942, there was a fight to get Negroes
and Orientals into the American educators’ national honor fraternity, Phi Delta Kappa.
After numerous debates, threats of secession, and temporary compromises the fight was
won. Previously, however, even the local chapters could not admit Negroes.
Chapter 30. Effects of Social Inequality
^Gilbert T. Stephenson, Race Distinctions in American Law (1910), pp. 20 ff.;
Charles S. Mangum, Jr., The Legal Status of the Negro (1940), pp. 18 ff.
^ Stephenson, of, cit,y p. 28.
® Emmett J. Scott and Lyman Beecher Stowe, Booker T, Washington (1916), pp.
108 ff.; see particularly Washington’s correspondence with Edgar Gardner Murphy,
idem,
^The New Refublic (December 4, 1915), pp. 113-114.
^
“He [the Negro] feels that it is a libel against his race to say that segregation and
discrimination are necessary to protect the white man’s civilization, the sanctity of his
home, or the integrity of his race. He feels that it is an unwarranted insult both to his
person and to his character to establish that there is any place to which the public is
admitted that will be defiled by the mere presence of a black man in the enjoyment of
equal privileges with others. He maintains that prejudices of individuals that make
for discrimination against his race should be properly regarded as purely private and
personal without any title whatsoever to recognition and support by public authority.”
(Robert R. Moton, What the Negro Thinks [1929], pp. 238-239.)
® William Archer, Through Afro-America (1910), p. 212.
’^Democracy and Race Friction (1914), pp. 184-185.
“Any one acquainted with southern conditions in the ‘black belt’ today will realise
.that this is no mere possibility, but is to a very large extent a reality. There exist in the
minds of both blacks and whites two conceptions of conduct, recognised as valid in two
different spheres and with little in common. This explains the paradoxical fact that
a moral lapse of a negro often does not make him lose social standing with the negroes
nor with the whites, while the condemnation of a white by his fellows for committing
the same offence will often be shared by the negroes also. Each is judged by the social
standards of his group and the other group accepts those judgments as valid for the
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