“The 1920s were the years of Manhattan’s black Renaissance. . . .White people began to come to Harlem in droves. For several years they packed the expensive Cotton Club on Lenox Avenue. But I was never there, because the Cotton Club was a Jim Crow club for gangsters and monied whites. They were not cordial to Negro patronage, unless you were a celebrity like Bojangles. So Harlem Negroes did not like the Cotton Club and never appreciated its Jim Crow policy in the very heart of their dark community. Nor did ordinary Negroes like the growing influx of whites toward Harlem after sundown, flooding the little cabarets and bars where formerly only colored people laughed and sang, and where now the strangers were given the best ringside tables to sit and stare at the Negro customers—like amusing animals in a zoo.
The Negroes said: “We can’t go downtown and sit and stare at you in your clubs. You won’t even let us in your clubs.” But they didn’t say it out loud—for Negroes are practically never rude to white people. So thousands of whites came to Harlem night after night, thinking the Negroes loved to have them there, and firmly believing that all Harlemites left their houses at sundown to sing and dance in cabarets, because most of the whites saw nothing but the cabarets, not the houses. . . .
It was a period when, at almost every Harlem upper-crust dance or party, one would be introduced to various distinguished white celebrities there as guests. It was a period when almost any Harlem Negro of any social importance at all would be likely to say casually: “As I was remarking the other day to Heywood—,” meaning Heywood Broun. Or: “As I said to George—,” referring to George Gershwin. It was a period when local and visiting royalty were not at all uncommon in Harlem. And when the parties of A’Lelia Walker, the Negro heiress, were filled with guests whose names would turn any Nordic social climber green with envy. It was a period when Harold Jackman, a handsome young Harlem schoolteacher of modest means, calmly announced one day that he was sailing for the Riviera for a fortnight, to attend Princess Murat’s yachting party. It was a period when Charleston preachers opened up shouting churches as sideshows for white tourists. It was a period when at least one charming colored chorus girl, amber enough to pass for a Latin American, was living in a penthouse, with all her bills paid by a gentleman whose name was banker’s magic on Wall Street. It was a period when every season there was at least one hit play on Broadway acted by a Negro cast. And when books by Negro authors were being published with much greater frequency and much more publicity than ever before or since in history. It was a period when white writers wrote about Negroes more successfully (commercially speaking) than Negroes did about themselves. It was the period (God help us!) when Ethel Barrymore appeared in blackface in Scarlet Sister Mary! It was the period when the Negro was in vogue.”
from Langston Hughes, The Big Sea: An Autobiography (New York: Hill & Wang, 1940). http://www.npenn.org/55777011985858/lib/55777011985858/ch%2013/sec%204%20PS%20Hughes.pdf
Read the excerpt above and answer the following questions:
1. Describe key aspects of life in Harlem for Negros.
2. What does Hughes mean by “the Negro in vogue”?
3. Compare the previous Cotton Club picture to Hughes description of the Cotton Club. What did the Cotton Club represent for Negros during the Harlem Renaissance?
4. As Negros developed their communities, why were whites suddenly intrigued?
5. Hughes illustrates Negro feelings towards this white intrigue. Why didn’t Negros voice their true opinions to whites? What was stopping them?
6. Evaluate the relationships between Negros and whites during the Harlem Renaissance to Slavery. Had anything change or were things the same? Why?