Welcome to the All Other Persons blog. This site provides news and views on politics, economics, and culture regarding the African diaspora in America. All Other Persons broadcasts worldwide from Washington, DC, the city of taxation without representation.
The phrase “all other Persons” is from Article 1, Section 2 of the US Constitution. As noted on the website Things That Are Not In the U.S. Constitution,
Originally, the Framers were very careful about avoiding the words “slave” and “slavery” in the text of the Constitution. Instead, they used phrases like “importation of Persons” at Article 1, Section 9 for the slave trade, and “other persons” at Article 1, Section 2 for slaves. Not until the 13th Amendment was slavery mentioned specifically in the Constitution. There the term was used to ensure that there was to be no ambiguity as what exactly the words were eliminating. In the 14th Amendment, the euphemism “other persons” (and the three-fifths value given a slave) was eliminated.
From: Black and White – Land, Labor, and Politics in the South (1884)
by T. Thomas Fortune
In discussion of the land and labor problem I but pursue the theories advocated by more able and experienced men, in the attempt to show that the laboring classes of any country pay all the taxes, in the last analysis, and that they are systematically victimized by legislators, corporations and syndicates.
Wealth, unduly centralized, endangers the efficient workings of the machinery of government. Land monopoly—in the hands of individuals, corporations or syndicates—is at bottom the prime cause of the inequalities which obtain; which desolate fertile acres turned over to vast ranches and into bonanza farms of a thousand acres, where not one family finds a habitation, where muscle and brain are supplanted by machinery, and the small farmer is swallowed up and turned into a tenant or slave.
While in large cities thousands upon thousands of human beings are crowded into narrow quarters where vice festers, where crime flourishes undeterred, and where death is the most welcome of all visitors.
The primal purpose in publishing this work is to show that the social problems in the South are, in the main, the same as those which afflict every civilized country on the globe; and that the future conflict in that section will not be racial or political in character, but between capital on the one hand and labor on the other, with the odds largely in favor of nonproductive wealth because of the undue advantage given the latter by the pernicious monopoly in land which limits production and forces population disastrously upon subsistence.
My purpose is to show that poverty and misfortune make no invidious distinctions of “race, color, or previous condition,” but that wealth unduly centralized oppresses all alike; therefore, that the labor elements of the whole United States should sympathize with the same elements in the South, and in some favorable contingency effect some unity of organization and action, which shall subserve the common interest of the common class.
The wag who started the “forty acres and a mule” idea among the black people of the South was a wise fool; wise in that he enunciated a principle which every argument of sound policy should have dictated, upon the condition that the forty acres could in no wise be alienated, and that it could be regarded only as property as long as it was cultivated; and a fool because he designed simply to impose upon the credulity and ignorance of his victims. But the justness of the “forty acre” donation cannot be controverted.
In the first place, the slave had earned this miserable stipend from the government by two hundred years of unrequited toil; and, secondly, as a free man, he was inherently entitled to so much of the soil of his country as would suffice to maintain him in the freedom thrust upon him. To tell him he was a free man, and at the same time shut him off from free access to the soil upon which he had been reared, without a penny in his pocket, and with an army of children at his coat-tail—some of his reputed wife’s children being the illegitimate offspring of a former inhuman master—was to add insult to injury, to mix syrup and hyssop, to aggravate into curses the pretended conferrence of blessings.
When I think of the absolutely destitute condition of the colored people of the South at the close of the Rebellion; when I remember the moral and intellectual enervation which slavery had produced in them; when I remember that not only were they thus bankrupt, but that they were absolutely and unconditionally cut off from the soil, with absolutely no right or title in it, I am surprised,—not that they have already got a respectable slice of landed interests; not that they have taken hold eagerly of the advantages of moral and intellectual opportunities of development placed in their reach by the charitable philanthropy of good men and women; not that they have bought homes and supplied them with articles of convenience and comfort, often of luxury—but I am surprised that the race did not turn robbers and highwaymen, and, in turn, terrorize and rob society as society had for so long terrorized and robbed them.
The thing is strange, marvelous, phenomenal in the extreme. Instead of becoming outlaws, as the critical condition would seem to have indicated, the black men of the South went manfully to work to better their own condition and the crippled condition of the country which had been produced by the ravages of internecine rebellion; while the white men of the South, the capitalists, the land-sharks, the poor white trash, and the nondescripts, with a thousand years of Christian civilization and culture behind them, with “the boast of chivalry, the pomp of power,” these white scamps, who had imposed upon the world the idea that they were paragons of virtue and the heaven-sent vicegerents of civil power, organized themselves into a band of outlaws, whose concatenative chain of auxiliaries ran through the entire South, and deliberately proceeded to murder innocent men and women for political reasons and to systematically rob them of their honest labor because they were too accursedly lazy to labor themselves.
But this highly abnormal, unnatural condition of things is fast passing away. The white man having asserted his superiority in the matters of assassination and robbery, has settled down upon a barrel of dynamite, as he did in the days of slavery, and will await the explosion with the same fatuity and self-satisfaction true of him in other days. But as convulsions from within are more violent and destructive than convulsions from without, being more deepseated and therefore more difficult to reach, the next explosion will be more disastrous, more far-reaching in its havoc than the one which metamorphosed social conditions in the South, and from the dreadful reactions of which we are just now recovering.
As I have said elsewhere, the future struggle in the South will be, not between white men and black men, but between capital and labor, landlord and tenant. Already the cohorts are marshalling to the fray; already the forces are mustering to the field at the sound of the slogan.
The same battle will be fought upon Southern soil that is in preparation in other states where the conditions are older in development but no more deep-seated, no more pernicious, no more blighting upon the industries of the country and the growth of the people.
It is not my purpose here to enter into an extended analysis of the foundations upon which our land system rests, nor to give my views as to how matters might be remedied. I may take up the question at some future time. It is sufficient for my purpose to have indicated that the social problems in the South, as they exfoliate more and more as resultant upon the war, will be found to be the same as those found in every other section of our country; and to have pointed out that the questions of “race,” “condition”, “politics,” etc., will all properly adjust themselves with the advancement of the people in wealth, education, and forgetfulness of the unhappy past.
The hour is approaching when the laboring classes of our country, North, East, West and South, will recognize that they have a common cause, a common humanity and a common enemy; and that, therefore, if they would triumph over wrong and place the laurel wreath upon triumphant justice, without distinction of race or of previous condition they must unite! And unite they will, for “a fellow feeling makes us wond’rous kind.” When the issue is properly joined, the rich, be they black or be they white, will be found upon the same side; and the poor, be they black or be they white, will be found on the same side.
Necessity knows no law and discriminates in favor of no man or race.