Arc of Justice focuses on America in the mid-1920s, years during which Jim Crow-style segregation and the terroristic tactics and violence of the Ku Klux Klan flowered in northern American cities like Detroit. The trial of Ossian Sweet, his brother Henry, and eight other men accused of murder for defending Ossian’s new house from a violent white mob occurs in this context. Read together, the case and the broader societal situation reveal the depths of prejudice and racism in American culture at the time. By examining these circumstances carefully, the book shows how social custom and legal policies work in tandem to generate prejudice and enforce segregation.
In the years following the end of the American Civil War, Reconstruction-era politics and programs established schools for formerly enslaved people and their families, improved their economic prospects, and increased their political participation. However, former slaveowners and their descendants regained control of the governments in southern states around the turn of the 20th century. They made it harder for Black people to vote, and Black people were deemed unfit for the same kind of jobs as white people, locking them into low-paying, physically demanding labor like farm work and mining. Jim Crow legislation, which prohibited interracial marriages and enforced segregation in public facilities, legally protected these practices. And as Black Americans moved north in large numbers during the Great Migration, white people in northern states flocked to join the Klan, enforced housing segregation by adding legal language to their property deeds that prohibited Black people from buying houses in certain neighborhoods, and began support school segregation. Race riots and lynchings, the most violent expressions of white supremacy, happened in both northern and southern states during the early decades of the 20th century. The book shows how the political elite, by encouraging white people to act on their feelings of racial superiority at the ballot box, in their workplaces, and in their neighborhoods, enabled atrocities. Ossian’s individual story thus illustrates broader trends. And by exposing the extensive political and social systems that uphold racism and segregation in American society, the book fights against the argument that racism is personal, rather than systemic.
Prejudice, Segregation, and Society ThemeTracker
Prejudice, Segregation, and Society Quotes in Arc of Justice
In the early 1920s, sophisticates scrambled to grab a share of the black life that southern migration was bringing into the cities. White producers mounted all-black musicals. White couples fumbled with the Charleston. And white patrons poured into Chicago’s South Side jazz joints and Harlem’s nightclubs. If they were lucky, they squeezed into the Vendome, where Louis Armstrong held the floor, or Edmund’s Cellar, where Ethel Waters sang the blues. The frenzy was shot through with condescension. White slummers thought black life exciting because it was “primitive” and vital. Visiting the ghetto’s haunts became the era’s way to snub mainstream society, to be in the avant-garde.
No matter how many advantages families along Garland Avenue enjoyed, though, it was always a struggle to hold on. Housing prices had spiraled upward so fearfully the only way a lot of folks could buy a flat or a house was to take on a crippling burden of debt. The massive weight of double mortgages or usurious land contracts threatened to crack family budgets. Men feared the unexpected assault on incomes that at their best barely covered monthly payments […] And now they faced this terrible turn of events: Negroes were moving onto the street, breaking into white man’s territory. News of their arrival meant so many things. A man felt his pride knotted and twisted. Parents feared for the safety of their daughters […] And everyone knew that when the color line was breached, housing values would collapse, spinning downward until Garland Avenue was swallowed into the ghetto and everything was lost.
It took him twelve more years to fulfill his parents’ instructions, a dozen long, hard years of schooling to master the material that would make him an educated man and earn the pride that was expected of the race’s best men, all the while working as a serving boy for white people […] Ossian never excelled, but he got an education, as fine an education as almost any man in America, colored or white, could claim. By age twenty-five, he had earned his bachelor of science degree […] and his medical degree from Washington, D.C.’s Howard University, the jewel in the crown of Negro colleges.
The threat of violence was constant. Across the cotton belt, planters organized terrorist cells: the Regulators, the Whitecappers, the Ku Klux Klan. Operating under the protection of darkness, the Klan and their fellows targeted anyone who dared to challenge white domination. They forced teachers in colored schools to abandon their posts. They threatened, assaulted, and burned out those few freedmen who managed to acquire land of their own. Mostly, they waged war against the Republican state governments that set Reconstruction’s rules. Vigilantes assassinated dozens of Republicans in the late 1860s and early 1870s, as many as seventy in the heavily black county just east of Leon, where the Klan ran rampant.
So the revolution had come. Eight years earlier, the DeVaughn brothers had been pieces of property. Now they were men who demanded respect: missionaries of the Word, spreading the gospel to their fellow freedmen; aspiring farmers, working to earn a share of the American dream. They were still poor, still landless, still struggling to be equal to whites in fact as well as in name. But they had come so very far, there was every reason to be hopeful […] What must have run through Gilla’s mind as she cradled her granddaughter in her leathery arms? This child wouldn’t be like her babies, who had been born into a world now dead and gone. This child would have a future all her own.
He’d recount it with frightening specificity: the smell of kerosene, Rochelle’s screams as he was engulfed in flames, the crowd’s picking off pieces of charred flesh to take home as souvenirs. Maybe, just maybe, he did see it all. The bridge was a short walk from his home. He could have been outside—coming back from his father’s fields—when the mob drove Rochelle through East Bartow. But he was only five years old in the summer of 1901. And it seems unlikely that Dora would have let him outside anytime that day. More likely, the horrific events imprinted themselves so deeply on Ossian’s mind that he convinced himself that he had been there. Either way, the effect was the same. The image of the conflagration—the heart-pounding fear of it—had been seared into his memory.
Neighborhoods and businesses weren’t the only places where Negroes were increasingly unwelcome: at Scarborough’s beloved Oberlin, there was talk of black and white students taking their Bible studies in separate classes. None of this segregation had the sanction of law—state civil rights statutes remained on the books—and it wasn’t consistently applied: it was a patchwork of practices differing from place to place and even street to street. But for colored people, the trend was frighteningly familiar.
A life in medicine would give Ossian the status he dreamed of—and the money he craved: a doctor could easily take home fifteen hundred dollars a year, an almost unimaginable amount to a young man whose father probably earned a fifth of that figure. If Ossian should rise in the profession, as he intended to do, his income could go even higher […] But it wasn’t the money alone that mattered. A high income would give him the outward signs of success: the dapper clothes he had never had a chance to wear, the fashionable home so different from the farmhouse his father had built. But to be called doctor—Doctor Ossian H. Sweet—that would be the greatest mark of respect he could imagine.
But it was mounting discrimination in the real estate market that increasingly sealed Negroes into Black Bottom. Since the early 1910s, white real estate agents and landlords in Chicago and New York had refused to so much as show Negroes homes in white neighborhoods, saying that the presence of colored people depressed property values. In the course of the Great War, these practices spread to Detroit. Not every real estate agent or landlord signed on: if colored folks were willing to pay a premium for a piece of property in a white part of town, some real estate men were happy to oblige them. But to defy the new racial conventions took more courage—or more avarice—than many real estate agents and landlords had. So discriminatory practices passed from office to office, property to property, and racial hatred gradually turned into common business practice, the way things were done.
While Du Bois pledged that Negroes would return from Europe ready to fight for equal rights, socialists A. Phillip Randolph and Chandler Owen preached the power of armed resistance. “We are…urging Negroes and other oppressed groups confronted with lynching and mob violence to act upon the recognized and accepted law of self-defense,” the pair wrote during the bloody summer of 1919. “Always regard your own life as more important than the life of the person about to take yours, and if a choice has to be made between the sacrifice of your life and the loss of the lyncher’s life, chose to preserve your own and to destroy that of the lynching mob.”
Then, a woman who lived across the street from Bristol’s house mounted her porch and launched into a harangue. “If you call yourselves men and are afraid to get those niggers out,” she screamed, “we women will move them, you cowards!” That was it. Almost instantaneously the mob began stoning the house. Someone approached the police to ask if they would step aside for five minutes; it wouldn’t take any longer to drive the coloreds away. When the inspector refused to move his men, the mob stoned them too.
All summer long, the Invisible Empire had been trying to “induce Negroes to go into districts populated entirely by persons who would … resent such an invasion,” hoping that […] Detroit would be consumed by racial violence so severe the city government would topple […] Of course, Negroes had a legal right to live wherever they wished. But, insisted Smith, “it does not always do for any man to demand to its fullest the right which the law gives him. Sometimes by doing so he works irremediable harm to himself and his fellows.” In fact, segregation was a social good, and those who dared to challenge it an enemy to their people and their city […] “I shall go further. I believe that any colored person who endangers life and property, simply to gratify his personal pride, is an enemy of his race as well as an incitant of riot and murder.”
The Klan was in the ascendancy; the Negroes’ white allies on the bench had deserted them; the mayor they had helped to elect had endorsed injustice and declared the pursuit of civil rights a threat to peace and liberal democracy. No longer was this simply a question of whether the Sweets were justified in firing into the mob on Garland Avenue. Now the Talented Tenth was locked in combat against segregation itself, battling to preserve some shred of the promise that brought almost a million people out of the South in the previous ten years, to show that the North was different, to prove that there were places in America where Jim Crow would not be allowed to rule. This had become a fight over fundamentals.
With its fight against restrictive covenants, though, the NAACP believed it had a way to show its erstwhile allies that in the era of the KKK they were not assured of being on the safe side of the color line. Already the NAACP had reports of builders barring Jews from new housing developments. And there was every reason to believe that Anglo-Saxons would soon extend such prohibitions to Catholics and immigrants as well. Every opportunity they had, association officials hammered the message home. Agreements that denied blacks access to the homes of their choice were “the entering wedge of the Ku Klux Klan program of elimination.”
Not once in the many appearances that the newspapers reported did Smith defend the right of colored families to live wherever they pleased, as he had done during the July disturbances; not once did he criticize banks, insurance companies, builders, and real estate agents for hemming Negroes into Black Bottom, nor did he condemn mobs for assaulting those few who managed to break through its boundaries; not once did he talk about the Sweets, although the story was white-hot as the mayoral campaign was coming to a climax. It was a political silence, given white Detroit’s hostility to Negroes crossing the neighborhood color line, a simple act of omission—and an unrepentant sin of commission in the ongoing construction of a segregated city.
Ossian didn’t have to testify. No one could have objected to his refusing, so great was the responsibility: if he said the wrong word, put the wrong inflection in his voice, sat in a way that struck the jurors as too casual or too confident, grew rattled under cross-examination, succumbed to a single flash of anger, whatever sympathy Darrow and Hays had won for the defendants could be lost, the entire defense destroyed. But Ossian didn’t refuse. Undoubtedly he agreed out of pride—the intoxicating sense that in the past few weeks he had become the representative of his race and the champion of its rights—and, as always, out of obligation. He would do what his lawyers wanted him to do, what his wife and brothers and friends needed him to do, what his colleagues surely expected him to do. He had no choice, really, but to take the stand.
“Why deny that the greatest asset that the State has in this case is prejudice and the greatest handicap that we have on this side of the table is prejudice […] I thought this case was fraught with nothing but disastrous things, and apart from the testimony, when I viewed here the sinister figure of prejudice, sitting before you twelve men in a dispensary of justice, but as I sat here this morning, and I saw an attempt made to arouse that prejudice, in order to becloud the issue here, so that you twelve men would not decide this case upon the testimony…I was amazed to think that a public prosecutor should go to the burial place of Leon Breiner and drag his helpless body before you in order that you might send Henry Sweet to jail because Leon Breiner is dead and Henry Sweet is black instead of white.”
“Prejudices have burned men at the stake,” Darrow told the jurors, “broken them on the rack, torn every joint apart, destroyed people by the million. Men have done this on account of some terrible prejudice which even now is reaching out to undermine this republic of ours and to destroy the freedom that has been the most cherished part of our institutions. These witnesses honestly believe that it is their duty to keep colored people out. They honestly believe that blacks are an inferior race and yet if they look at themselves, I don’t know how they can […] They are possessed with that idea and that fanaticism, and when people are possessed with that they are terribly cruel. […] Others will do the same thing as long as this weary world shall last […]but, gentlemen, they ought not to ask you to do it for them.”